Myth is Alive and Well (Though Not For Goats)

For my Myth Symbol and Ritual class I was asked to keep in eye on the media for themes of a mythic quality to share in class later today. Though this article is much more related to an instance of ritual than myth, I thought it perhaps a perfect example of how ancient beliefs are still alive in the modern world.

Goats sacrificed to fix Nepal jet. (via Monkeyfilter)

Two goats were sacrificed in front of a Boeing 757 at the Kathmandu Airport to the Hindu deity Akash Bhairav. After the sacrifice, the plane, which had been grounded due to electrical problems, was reportedly fixed and is back in flight. The irony perhaps is that the article describes Bhairav as being a deity of sky protection whose image is emblazoned on the side of the plane, whereas the god is linguistically a transformation of Bhairava, a manifestation of Shiva associated with destruction and prayed to in order to destroy enemies, which makes me wonder just what the Nepalese have in mind for their flights.

Also somewhat mythic is the legendary chupacabra supposedly caught by a hunter in South Texas, which regardless if it turns out to just be a mangy grey fox and not the "goat-sucking" monster, still shows people's willingness to believe in the mythic and supernatural. Though I've never heard of foxes sucking the blood out of live chickens... DNA tests still pending.

I also, true to form, read ahead in my texts for class so that I can be better prepared for the discussions. Reading Levi-Strauss' "Structural Analysis of Myth" yesterday fascinated me with his breakdown of myth as linguistic themes that can be analyzed, much the way I performed something akin to Calvin Hall's statistical analysis on my own dream themes last year. It is interesting to note that dreams are perhaps more rooted in language, as their recall is often based on, is only based on, what one can actually say about the images, that which can be repeated later on waking. Any small detail of a particular dream is important to its significance, from shades of light to pronunciations of names, whereas myth, according to Levi-Strauus, is that which remains when it is taken out of the language, the themes which carry across regardless of the particular linguistic events (a function that he claims places myth at the opposite end of the spectrum from poetry, despite other mythologists' (like Campbell) assertions that myth and poetry are inextricably intertwined). In order to recall a dream for recording, I've found it best to lay in bed half-way between wake and sleep and review the visual images of the dream with specific phrases and descriptions that won't as quickly dissipate upon getting up and being confronted by the stronger images of the World. Another interesting point is his idea that myths linguistically express not only the past and present of a culture, but the continuation of the events into the future, not something quite so akin to prophecy but a subjunctive pattern recognition that also perhaps allows one to make inferences from dreams about projected or desired states of the psyche. How does a story (whether mythic or oneiric) suggest what one might need to do in life? This is perhaps Eliade's take on myth as a paradigm for cultural rituals and actions that reaffirm the cosmological abstractions of the narrative, as well as Jung's assertion that dreams serve the function of self-actualization.