The Hero's Journey
Posted: Thu Aug 12, 2004 10:36 pm
A hero ventures forth from the world of common day into a region of supernatural wonder: fabulous forces are there encountered and a decisive victory is won: the hero comes back from this mysterious adventure with the power to bestow boons on his[/her] fellow [people].
-- Joseph Campbell, The Hero with a Thousand Faces, 1949, p. 30.
[W]e have not even to risk the adventure alone, for the heroes of all time have gone before us. The labyrinth is thoroughly known. We have only to follow the thread of the hero path, and where we had thought to find an abomination, we shall find a god. And where we had thought to slay another, we shall slay ourselves. Where we had thought to travel outward, we will come to the center of our own existence. And where we had thought to be alone, we will be with all the world.
-- Joseph Campbell, The Power of Myth, 1988, p. 123.
Hi all,
This will be a long post--go grab a coffee, if you plan to stay with me a while. I won't apologize for the length of my musings, here, though. This is stuff that's central to my own life and to how I give meaning to what happens to me in the world. I've been reading stuff my sisters have written, here, on the forum, for the past ten months or so, and it's stirred a lot of things up in my soul. I want to share now some of these things. And, please, know that I won't feel slighted in the least if you're not interested or if you have no clue how to respond to this. I'm okay with that.
First, a preamble. From 1993 to 1996, while I was in my early 30's, I took up Religious Studies on a full-time basis at both Concordia and McGill universities, here in Montreal. I did this out of personal interest. I have no desire to become a priest or a cleric of any ilk; Religious Studies have to do with the social-scientific comparison of the world's faiths. My own specialization was in Asian Traditions--Buddhism, Hinduism, Taoism, and their relationship to Western culture--with a Minor in Western Philosophy. I say all this not to flaunt my credentials (I have none; I was one semester short of graduation when I abandoned my studies) but to let you see what drives me, what fires me up. This is what fires me up: to know, to understand, to seek. Why? Two reasons, mainly. The first goes back to my childhood. My father would often tell my brother and me that the one thing that distinguishes human beings from most of the other inhabitants on this planet is our ability to think and to reason (he was careful to point out that this was not always to our advantage, but that it was nevertheless our distinguishing feature--no fan of speciesism, he). Also, he would regularly encourage us to go find a tree somewhere in the park, sit underneath it, and, pad and pencil in hand, write down our thoughts as we took stock of our lives. Who did we think we were? Who were we, really? What did we most/least like about ourselves and why? What did we think/hope the world had to offer us? or we to offer the world? All this, as I was just entering my teenage years. The second reason "the quest to know" fires me up is stranger, by far. Almost seventeen years ago, to the day (early August, 1987), I had a life-changing religious experience that forever altered the way I related to the world. I will not go into details, here, but it had such an impact on me that, for weeks afterwards, I no longer knew who or where I was--even my friends no longer recognized me. Whatever name you give this kind of event (and it's certainly not unique), it has many consequences. My anger, my rage, my bitterness at being dumped in this heartless world vanished almost overnight. It opened me up more completely than I'd ever been before (after having temporarily shut me down, of course). Reality became crisp, sharp. I began noticing sounds and colours and smells I never even suspected existed before. The greatest watershed, though, was this: I wanted--hell! I needed--to know what had just happened to me. I felt, well, plucked out of the world and dropped into a greater reality. I started reading anything that had to do with the human mind, the human spirit, the human soul, the human heart of hearts. I didn't realize it at the time, but I'd been on a journey. A hero's journey. I am a hero. And so are each and every one of you.
I want to tell you about the hero's journey, so, if you'll bear with me, I'll be quoting from some of Joseph Campbell's works on the matter. This, to begin with:
The Hero's Journey
Campbell tells the common story of the hero. As Campbell outlines in The Hero with a Thousand Faces, the hero's journey consists of three parts - the departure, the initiation, and the return. Each of the stages are explained in the following section.
The Departure
The hero begins her journey in the everyday world surrounded by things familiar. It is the world common to her, her society -- a society that has nurtured and raised her. There comes a time, however, when the hero will leave her everyday world. A herald enters and brings to the hero a call to adventure. The hero may feel that she has outgrown the old ways, feeling restless, voluntarily enters the portal into another world. In myths this unknown place is represented as a dark forest, a kingdom underground, a mountain top, etc. Sometimes the unknown place into which the hero travels is literally a distant land.
Obviously, that "distant land" is also figurative, representing the depths of our own selves.
The hero may sometimes reluctantly, cautiously enter into the strange new world. The strange world is both a place of treasures and troubles. Sometimes the hero refuses the call altogether out of fear of the unknown. The troubles in the strange place, at this point for the hero, outweigh the treasures. Anxiety and uncertainty raise their ugly heads. The hero is fixated in the safe everyday world and is unwilling or perhaps unable to cut the umbilical cord that connects her to her mother-land. Not all who get the call heed it. "The usual person is more than content, he[/she] is even proud, to remain within the indicated bounds..."( p. 78 ).
Again, the depths of our own selves are, indeed, "a place of treasures and troubles," as we all know.
According to Campbell, now is the time that a supernatural aid, a mentor, visits the hero. The mentor helps the hero get past her fears. The mentor builds confidence and gives guidance. The mentor may be one who has been down the hero-path in the past and now offers wisdom from that experience. The mentor "provides the adventurer with amulets against the dragon forces he[/she] is about to pass"( 1949, p. 69 ). For example, in the modern-day myth, Star Wars, Obi-Wan Kenobi served as Luke Skywalker's mentor.
In my own case, and as a result of the experience I described above, I'm almost forced to acknowledge that, well, that the universe itself has become my mentor, in a way. Some would say "God." I have no qualms about that, even though I don't adhere to any of the faiths of men. The "amulets" I've been provided with? A sense of humour. A receptive attitude. An insatiable curiosity. A love of life. A desire to be true. All things that I sorely lacked in my life, up to that time.
Typically in myth, the mentor takes the hero only so far. The mentor provides the amulets, but then steps back to let the hero cross the first threshold on her own. The hero must face the unknown world on her own. At the "gates of metamorphosis" the adventurer meets the threshold guardians. The threshold guardians protect the passage and the hero must somehow step past the monsters to enter the alien world. "Beyond [the guardians] is darkness, the unknown, and danger; just as beyond the parental watch is danger to the infant and beyond the protection of his society danger to the member of the tribe" ( p. 77-78 ).
My own self was an "unknown world" to me; its guardians, my fear of what dark things I might discover within me, things I'd rather not know, things I'd rather not face, my "shadow." The "monsters" were never anything other than creatures of my own making whose sole purpose was to guarantee that I'd remain unaware of who I was and of who I could become. In other words, that I'd remain blisfully oblivious to the risky possibilities offered up by life itself as it tried to unfold within me.
The Initiation
"Beyond the threshold, then, the hero journeys through a world of unfamiliar yet strangely intimate forces, some of which severely threaten him[/her] (tests), some of which give magical aid (helpers)" ( p. 246 ). The hero now heads down the road of trials and faces many tests, but does not always face them alone. Helpers are found along the road that teach the stranger (the hero) the ways of the new world. Hercules did not have to face his 12 labors alone; Hermes and Athena served as his helpers with magical aid.
Without going into details, I'll just say that the late 80's and early 90's were an intensely creative time for me. I felt invincible and, well, "fated" to be happy because, just when I thought that things couldn't be going any worse in my life (it was a "road of trials" in more ways than one!), something happened or someone came along (it was, indeed, almost magical, the way this happened over and over again) that would either set things right or shock me into seeing that things were really not as bad as I was making them out to be. I was constantly reminded of the Footprints story, where the "hero" (who was walking on the beach with God and soon grew weary and tired) asks Him, upon seeing only one set of footprints in the sand behind them, why God had forsaken him in his moment of need, only to have God reply that it was precisely in those moments that He carried our hero--hence the single line of footprints were God's own. This is as good a way as any of describing how I felt the universe "carried" me during that time.
At the end of the road of trials is what Campbell calls the supreme ordeal. In myths the supreme ordeal comes in a few standard forms, but "intrinsically [the supreme ordeal] is an expansion of consciousness" for the hero ( p. 246 ). In some myths the supreme ordeal is symbolized as a sacred marriage of the hero to the goddess-mother, or as the hero finding atonement with the father-creator, or as the hero becoming god-like, or lastly simply as the hero taking a prize from the gods like Prometheus stealing fire.
For over a decade now, I've been making my peace with myself, with "the goddess-mother" (as she exists both within and around me), and with "the father-creator" (whom I see in both my own father as well as in the universe). Basically, peace with life itself. The "supreme ordeal," for me, has been to come to grips with the fact that I'm a crossdresser. Sounds pretty mundane in this context, but the untouchable ghosts of self-acceptance, self-love, and self-care had haunted me all my life because of my inability (or stubborn unwillingness) to "cross the first threshhold" so that I may eventually come face to face with this very supreme ordeal. Of course, I still struggle with this, now and then. But I do it now with a confident soul.
What is common to these four versions of the supreme ordeal is the transformation of consciousness for the hero. The hero gains enlightenment through her actions. She is transformed. She is initiated into a new realm. The initiation, however, is not easy.
The agony of breaking through personal limitations is the agony of spiritual growth.... finally, the mind breaks the bounding sphere of the cosmos to a realization transcending all experiences of form - all symbolization, all divinities: a realization of the ineluctable void. ( p. 190 )
The hero is born again.
She has gained the ultimate boon.
Oddly enough, it seems to have happened backwards, for me. I feel as though I was "handed" an ultimate boon (without being told that this was, indeed, what it was) and that I would have to figure out on my own the "why" of it all. I do recognize that all the trials and tribulations I'd gone through up until the age of 26 (the suicide attempts, the chronic depression, the debilitating migraines, the constant rage and self-loathing, etc.) certainly had their part to play in my "conversion" experience, an experience that came at a moment in my life when I knew, I just knew, that I'd hit the absolute bottom of the barrel. I faced the "ineluctable void" that was both my own self as well as the heart of life itself. It was a tremendous liberation for me when I saw as never before that there really is no meaning to existence other than the one(s) we, ourselves, inject into it. At age 43, I'm still open to several possible meanings I can tease out of my own life and out of my own being, so that I may, in full consciousness, re-inject it into my existence. I can only do this if I allow myself to, in Campbell's own words, "follow my bliss."
The Return
Now with the boon in hand (or in mind), the hero contemplates the return. The hero begins "the labor of bringing the runes of wisdom, the Golden Fleece, or his sleeping princess, back into the kingdom of humanity, where the boon may rebound to the renewing of the community, the nation, the planet, or the ten thousand worlds" ( p. 193 ). The return is a challenge. Why return? The hero could refuse the return. "For the bliss of the deep abode is not lightly abandoned in favor of the self-scattering of the wakened state" ( p. 207 ). Her new found world is far more attractive than the old. And if she does return, what then? What good would her return have? Who would listen to her stories and share of her boon? "Even the Buddha, after his triumph, doubted whether the message of the realization could be communicated..."( p. 193 ).
Why attempt to make plausible, or even interesting, to men and women consumed with passion, the experience of transcendental bliss? As dreams that were momentous by night may seem simply silly in the light of day, so the poet and the prophet can discover themselves playing the idiot before a jury of sober eyes. The easy thing is to commit the whole community to the devil and retire again into the heavenly rock-dwelling, close the door, and make it fast" ( p. 218 ).
Difficult as it is, however, the hero must return to complete the cycle. Even if she does not want to return, her old world calls her home.
As the hero crosses the return threshold, returning from the "yonder zone" she eventually comes to the realization that
the two kingdoms are actually one. The realm of the gods is a forgotten dimension of the world we know... The values and distinctions that in normal life seem important disappear with the terrifying assimilation of the self into what formerly was only otherness. ( p. 217 )
She comes to understand that home is not a place.
The hero's task now is to share her enlightenment. But how
render back into light-world language the speech-defying pronouncements of the dark? How represent on a two-dimensional surface a three-dimensional form...? How translate into terms of "yes" and "no" revelations that shatter into meaninglessness every attempt to define the pairs of opposites? How communicate to people who insist on the exclusive evidence of their senses the message of the all-generating void? ( p. 218 )
For the longest time, I refused to return. I came back to Montreal in 1990 and went about making myself completely sick by overworking, by losing myself in a world of money, material possessions, and kinky sex, in a forced bid to test the reality of what had gone on in my life over the previous couple of years. Through it all, I felt utterly detached from the world around me. This wasn't working. Nobody understood what had happened to me. I decided to go to university. Although people there did understand, they only understood with their brains, not with their hearts, nor with their souls. Or so it seemed to me. I gave up and headed back out west, in an attempt to recapture the bliss I'd touched (or that I'd been touched by) there. This was in 1997. I ended up severing all ties with society. I destroyed all my ID cards (and I mean all of them!), went hitchhiking and roughing it in the wilds for a while. Basically, I was homeless (and blessedly "identityless") as well as more "at home in the world" than I'd ever been. Although I managed to wander once more into that "greater reality" on a daily basis, I felt that something was lacking, oddly enough.
Crossing the return threshold is also not an easy task. Sometimes the hero returns and her world does not want what she brings. Her old community finds it difficult to use what she brought back, "it doesn't know how to receive it" ( 1988, p. 141 ). Apart from difficulties of the hero sharing her boon with her world, she also must come to grips with being a transfigured being in a world that is not. She walks in both worlds. "Freedom to pass back and forth across the world division ... [and] not contaminating the principles of the one with those of the other, yet permitting the mind to know the one by virtue of the other-- is the talent of the master." ( p. 229 ).
She is a master of two worlds.
I came back, I "crossed the return threshhold" the moment I understood that everything the universe had shown me is also present in each and every human being, in each and every living thing, in each and every pebble, cloud, and mountain, and that I could never--however much I may think or believe I need to--be apart from that ever again.
Okay, if you've read so far, well, great! Your patience is admirable. The reason I wanted to tell these things is that Elizabeth's "four creases" post triggered something in me, and all this mythological "journey" material came crowding to the front of my brain. I've been watching Elizabeth (as well as many of you, here) struggle with her own becoming, as we all must, some day. The way she's dealing with her own "trials and tribulations" has got me rooting for her to "break on through to the other side." And her journey, though it differs in the details, is repeated in the life and being of each and every single one of my sisters, here. In Kersten Lee's. In Darlene's. In Deborah's. In Rebecca's. In my own. In fact, it's a universal journey, applicable to all human beings, everywhere. It's the hero's journey. And we can all become "masters of two worlds," if only we could let go of our fear of the "guardians of the first threshhold."
Walk on, girls, walk on. Follow your bliss.
Love,
CJ
P.S.
The material quoted in this post (everything in red type) was taken from this site: http://www.interculturalrelations.com/v ... 99hart.htm
-- Joseph Campbell, The Hero with a Thousand Faces, 1949, p. 30.
[W]e have not even to risk the adventure alone, for the heroes of all time have gone before us. The labyrinth is thoroughly known. We have only to follow the thread of the hero path, and where we had thought to find an abomination, we shall find a god. And where we had thought to slay another, we shall slay ourselves. Where we had thought to travel outward, we will come to the center of our own existence. And where we had thought to be alone, we will be with all the world.
-- Joseph Campbell, The Power of Myth, 1988, p. 123.
Hi all,
This will be a long post--go grab a coffee, if you plan to stay with me a while. I won't apologize for the length of my musings, here, though. This is stuff that's central to my own life and to how I give meaning to what happens to me in the world. I've been reading stuff my sisters have written, here, on the forum, for the past ten months or so, and it's stirred a lot of things up in my soul. I want to share now some of these things. And, please, know that I won't feel slighted in the least if you're not interested or if you have no clue how to respond to this. I'm okay with that.
First, a preamble. From 1993 to 1996, while I was in my early 30's, I took up Religious Studies on a full-time basis at both Concordia and McGill universities, here in Montreal. I did this out of personal interest. I have no desire to become a priest or a cleric of any ilk; Religious Studies have to do with the social-scientific comparison of the world's faiths. My own specialization was in Asian Traditions--Buddhism, Hinduism, Taoism, and their relationship to Western culture--with a Minor in Western Philosophy. I say all this not to flaunt my credentials (I have none; I was one semester short of graduation when I abandoned my studies) but to let you see what drives me, what fires me up. This is what fires me up: to know, to understand, to seek. Why? Two reasons, mainly. The first goes back to my childhood. My father would often tell my brother and me that the one thing that distinguishes human beings from most of the other inhabitants on this planet is our ability to think and to reason (he was careful to point out that this was not always to our advantage, but that it was nevertheless our distinguishing feature--no fan of speciesism, he). Also, he would regularly encourage us to go find a tree somewhere in the park, sit underneath it, and, pad and pencil in hand, write down our thoughts as we took stock of our lives. Who did we think we were? Who were we, really? What did we most/least like about ourselves and why? What did we think/hope the world had to offer us? or we to offer the world? All this, as I was just entering my teenage years. The second reason "the quest to know" fires me up is stranger, by far. Almost seventeen years ago, to the day (early August, 1987), I had a life-changing religious experience that forever altered the way I related to the world. I will not go into details, here, but it had such an impact on me that, for weeks afterwards, I no longer knew who or where I was--even my friends no longer recognized me. Whatever name you give this kind of event (and it's certainly not unique), it has many consequences. My anger, my rage, my bitterness at being dumped in this heartless world vanished almost overnight. It opened me up more completely than I'd ever been before (after having temporarily shut me down, of course). Reality became crisp, sharp. I began noticing sounds and colours and smells I never even suspected existed before. The greatest watershed, though, was this: I wanted--hell! I needed--to know what had just happened to me. I felt, well, plucked out of the world and dropped into a greater reality. I started reading anything that had to do with the human mind, the human spirit, the human soul, the human heart of hearts. I didn't realize it at the time, but I'd been on a journey. A hero's journey. I am a hero. And so are each and every one of you.
I want to tell you about the hero's journey, so, if you'll bear with me, I'll be quoting from some of Joseph Campbell's works on the matter. This, to begin with:
The Hero's Journey
Campbell tells the common story of the hero. As Campbell outlines in The Hero with a Thousand Faces, the hero's journey consists of three parts - the departure, the initiation, and the return. Each of the stages are explained in the following section.
The Departure
The hero begins her journey in the everyday world surrounded by things familiar. It is the world common to her, her society -- a society that has nurtured and raised her. There comes a time, however, when the hero will leave her everyday world. A herald enters and brings to the hero a call to adventure. The hero may feel that she has outgrown the old ways, feeling restless, voluntarily enters the portal into another world. In myths this unknown place is represented as a dark forest, a kingdom underground, a mountain top, etc. Sometimes the unknown place into which the hero travels is literally a distant land.
Obviously, that "distant land" is also figurative, representing the depths of our own selves.
The hero may sometimes reluctantly, cautiously enter into the strange new world. The strange world is both a place of treasures and troubles. Sometimes the hero refuses the call altogether out of fear of the unknown. The troubles in the strange place, at this point for the hero, outweigh the treasures. Anxiety and uncertainty raise their ugly heads. The hero is fixated in the safe everyday world and is unwilling or perhaps unable to cut the umbilical cord that connects her to her mother-land. Not all who get the call heed it. "The usual person is more than content, he[/she] is even proud, to remain within the indicated bounds..."( p. 78 ).
Again, the depths of our own selves are, indeed, "a place of treasures and troubles," as we all know.
According to Campbell, now is the time that a supernatural aid, a mentor, visits the hero. The mentor helps the hero get past her fears. The mentor builds confidence and gives guidance. The mentor may be one who has been down the hero-path in the past and now offers wisdom from that experience. The mentor "provides the adventurer with amulets against the dragon forces he[/she] is about to pass"( 1949, p. 69 ). For example, in the modern-day myth, Star Wars, Obi-Wan Kenobi served as Luke Skywalker's mentor.
In my own case, and as a result of the experience I described above, I'm almost forced to acknowledge that, well, that the universe itself has become my mentor, in a way. Some would say "God." I have no qualms about that, even though I don't adhere to any of the faiths of men. The "amulets" I've been provided with? A sense of humour. A receptive attitude. An insatiable curiosity. A love of life. A desire to be true. All things that I sorely lacked in my life, up to that time.
Typically in myth, the mentor takes the hero only so far. The mentor provides the amulets, but then steps back to let the hero cross the first threshold on her own. The hero must face the unknown world on her own. At the "gates of metamorphosis" the adventurer meets the threshold guardians. The threshold guardians protect the passage and the hero must somehow step past the monsters to enter the alien world. "Beyond [the guardians] is darkness, the unknown, and danger; just as beyond the parental watch is danger to the infant and beyond the protection of his society danger to the member of the tribe" ( p. 77-78 ).
My own self was an "unknown world" to me; its guardians, my fear of what dark things I might discover within me, things I'd rather not know, things I'd rather not face, my "shadow." The "monsters" were never anything other than creatures of my own making whose sole purpose was to guarantee that I'd remain unaware of who I was and of who I could become. In other words, that I'd remain blisfully oblivious to the risky possibilities offered up by life itself as it tried to unfold within me.
The Initiation
"Beyond the threshold, then, the hero journeys through a world of unfamiliar yet strangely intimate forces, some of which severely threaten him[/her] (tests), some of which give magical aid (helpers)" ( p. 246 ). The hero now heads down the road of trials and faces many tests, but does not always face them alone. Helpers are found along the road that teach the stranger (the hero) the ways of the new world. Hercules did not have to face his 12 labors alone; Hermes and Athena served as his helpers with magical aid.
Without going into details, I'll just say that the late 80's and early 90's were an intensely creative time for me. I felt invincible and, well, "fated" to be happy because, just when I thought that things couldn't be going any worse in my life (it was a "road of trials" in more ways than one!), something happened or someone came along (it was, indeed, almost magical, the way this happened over and over again) that would either set things right or shock me into seeing that things were really not as bad as I was making them out to be. I was constantly reminded of the Footprints story, where the "hero" (who was walking on the beach with God and soon grew weary and tired) asks Him, upon seeing only one set of footprints in the sand behind them, why God had forsaken him in his moment of need, only to have God reply that it was precisely in those moments that He carried our hero--hence the single line of footprints were God's own. This is as good a way as any of describing how I felt the universe "carried" me during that time.
At the end of the road of trials is what Campbell calls the supreme ordeal. In myths the supreme ordeal comes in a few standard forms, but "intrinsically [the supreme ordeal] is an expansion of consciousness" for the hero ( p. 246 ). In some myths the supreme ordeal is symbolized as a sacred marriage of the hero to the goddess-mother, or as the hero finding atonement with the father-creator, or as the hero becoming god-like, or lastly simply as the hero taking a prize from the gods like Prometheus stealing fire.
For over a decade now, I've been making my peace with myself, with "the goddess-mother" (as she exists both within and around me), and with "the father-creator" (whom I see in both my own father as well as in the universe). Basically, peace with life itself. The "supreme ordeal," for me, has been to come to grips with the fact that I'm a crossdresser. Sounds pretty mundane in this context, but the untouchable ghosts of self-acceptance, self-love, and self-care had haunted me all my life because of my inability (or stubborn unwillingness) to "cross the first threshhold" so that I may eventually come face to face with this very supreme ordeal. Of course, I still struggle with this, now and then. But I do it now with a confident soul.
What is common to these four versions of the supreme ordeal is the transformation of consciousness for the hero. The hero gains enlightenment through her actions. She is transformed. She is initiated into a new realm. The initiation, however, is not easy.
The agony of breaking through personal limitations is the agony of spiritual growth.... finally, the mind breaks the bounding sphere of the cosmos to a realization transcending all experiences of form - all symbolization, all divinities: a realization of the ineluctable void. ( p. 190 )
The hero is born again.
She has gained the ultimate boon.
Oddly enough, it seems to have happened backwards, for me. I feel as though I was "handed" an ultimate boon (without being told that this was, indeed, what it was) and that I would have to figure out on my own the "why" of it all. I do recognize that all the trials and tribulations I'd gone through up until the age of 26 (the suicide attempts, the chronic depression, the debilitating migraines, the constant rage and self-loathing, etc.) certainly had their part to play in my "conversion" experience, an experience that came at a moment in my life when I knew, I just knew, that I'd hit the absolute bottom of the barrel. I faced the "ineluctable void" that was both my own self as well as the heart of life itself. It was a tremendous liberation for me when I saw as never before that there really is no meaning to existence other than the one(s) we, ourselves, inject into it. At age 43, I'm still open to several possible meanings I can tease out of my own life and out of my own being, so that I may, in full consciousness, re-inject it into my existence. I can only do this if I allow myself to, in Campbell's own words, "follow my bliss."
The Return
Now with the boon in hand (or in mind), the hero contemplates the return. The hero begins "the labor of bringing the runes of wisdom, the Golden Fleece, or his sleeping princess, back into the kingdom of humanity, where the boon may rebound to the renewing of the community, the nation, the planet, or the ten thousand worlds" ( p. 193 ). The return is a challenge. Why return? The hero could refuse the return. "For the bliss of the deep abode is not lightly abandoned in favor of the self-scattering of the wakened state" ( p. 207 ). Her new found world is far more attractive than the old. And if she does return, what then? What good would her return have? Who would listen to her stories and share of her boon? "Even the Buddha, after his triumph, doubted whether the message of the realization could be communicated..."( p. 193 ).
Why attempt to make plausible, or even interesting, to men and women consumed with passion, the experience of transcendental bliss? As dreams that were momentous by night may seem simply silly in the light of day, so the poet and the prophet can discover themselves playing the idiot before a jury of sober eyes. The easy thing is to commit the whole community to the devil and retire again into the heavenly rock-dwelling, close the door, and make it fast" ( p. 218 ).
Difficult as it is, however, the hero must return to complete the cycle. Even if she does not want to return, her old world calls her home.
As the hero crosses the return threshold, returning from the "yonder zone" she eventually comes to the realization that
the two kingdoms are actually one. The realm of the gods is a forgotten dimension of the world we know... The values and distinctions that in normal life seem important disappear with the terrifying assimilation of the self into what formerly was only otherness. ( p. 217 )
She comes to understand that home is not a place.
The hero's task now is to share her enlightenment. But how
render back into light-world language the speech-defying pronouncements of the dark? How represent on a two-dimensional surface a three-dimensional form...? How translate into terms of "yes" and "no" revelations that shatter into meaninglessness every attempt to define the pairs of opposites? How communicate to people who insist on the exclusive evidence of their senses the message of the all-generating void? ( p. 218 )
For the longest time, I refused to return. I came back to Montreal in 1990 and went about making myself completely sick by overworking, by losing myself in a world of money, material possessions, and kinky sex, in a forced bid to test the reality of what had gone on in my life over the previous couple of years. Through it all, I felt utterly detached from the world around me. This wasn't working. Nobody understood what had happened to me. I decided to go to university. Although people there did understand, they only understood with their brains, not with their hearts, nor with their souls. Or so it seemed to me. I gave up and headed back out west, in an attempt to recapture the bliss I'd touched (or that I'd been touched by) there. This was in 1997. I ended up severing all ties with society. I destroyed all my ID cards (and I mean all of them!), went hitchhiking and roughing it in the wilds for a while. Basically, I was homeless (and blessedly "identityless") as well as more "at home in the world" than I'd ever been. Although I managed to wander once more into that "greater reality" on a daily basis, I felt that something was lacking, oddly enough.
Crossing the return threshold is also not an easy task. Sometimes the hero returns and her world does not want what she brings. Her old community finds it difficult to use what she brought back, "it doesn't know how to receive it" ( 1988, p. 141 ). Apart from difficulties of the hero sharing her boon with her world, she also must come to grips with being a transfigured being in a world that is not. She walks in both worlds. "Freedom to pass back and forth across the world division ... [and] not contaminating the principles of the one with those of the other, yet permitting the mind to know the one by virtue of the other-- is the talent of the master." ( p. 229 ).
She is a master of two worlds.
I came back, I "crossed the return threshhold" the moment I understood that everything the universe had shown me is also present in each and every human being, in each and every living thing, in each and every pebble, cloud, and mountain, and that I could never--however much I may think or believe I need to--be apart from that ever again.
Okay, if you've read so far, well, great! Your patience is admirable. The reason I wanted to tell these things is that Elizabeth's "four creases" post triggered something in me, and all this mythological "journey" material came crowding to the front of my brain. I've been watching Elizabeth (as well as many of you, here) struggle with her own becoming, as we all must, some day. The way she's dealing with her own "trials and tribulations" has got me rooting for her to "break on through to the other side." And her journey, though it differs in the details, is repeated in the life and being of each and every single one of my sisters, here. In Kersten Lee's. In Darlene's. In Deborah's. In Rebecca's. In my own. In fact, it's a universal journey, applicable to all human beings, everywhere. It's the hero's journey. And we can all become "masters of two worlds," if only we could let go of our fear of the "guardians of the first threshhold."
Walk on, girls, walk on. Follow your bliss.
Love,
CJ
P.S.
The material quoted in this post (everything in red type) was taken from this site: http://www.interculturalrelations.com/v ... 99hart.htm