DiscussionDeities DiscussionHello Class! Let us examine our reading this week a

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DiscussionDeities DiscussionHello Class!
Let us examine our reading this week and the relationship between people & deities. For your initial post What are the characteristics of a human being based on your readings (current and past)? Explain.
How like or unlike other myths is reality portrayed in the Wanadi myth?
What generation of mortals is our own based on the Ages of Man? What does this myth foretell about our race? Do you agree?
Why do you believe people look to religion for guidance and what do you believe people hope to find? In either or both myths from your reading this week, do you see any similarities with your personal life; religious or not?
Reading:The Supernatural
Let us begin by looking at the Merriam-Webster definition of supernatural:Definition of supernatural
1: of or relating to an order of existence beyond the visible observable universe
especially: of or relating to God or a god, demigod, spirit, or devil
2 a: departing from what is usual or normal, especially so as to appear to transcend the laws of nature
b: attributed to an invisible agent (such as a ghost or spirit)So what does this mean in terms of World Mythology?This week, we are exploring Merriam-Webster’s first part of the Supernatural, Gods. Next week, ghosts & spirits. When thinking of World Mythology and Gods, the two go hand in hand really. As we have learned, the myths that have been created allow us to answer questions that we may have. So let us take into thought what the supernatural is first, the explanation of something beyond our existence, invisible to us. We cannot see, hear, or touch Gods, yet so much of the human population relies on Gods and religion. Ancient myths provide the basis for many modern-day religions. When thinking of Gods and/or religion, think about what humans gain from having faith and a relationship with their God/Goddesses. What answers are we looking for?
Deity Concept
René Magritte’s Le faux miroir, or The False Mirror, may show a common characteristic of a culturally imagined deity; that it both reflects humanity and is interested in our existence. The stare of the all-seeing eye causes the viewer to feel at once uncomfortable and significant. Deities are metaphors for -cultural dreams of- our ultimate progenitors, and psychology has taught us how important mental depictions and memories of our parents are to any real understanding of our own identities. Humans have needed divinity to make sense of where we came from and who we are and what we are. As both a species and as a distinct culture, it is difficult for us to conceive of mere chance existence. The concept of divinity has apparently always been at the center of human consciousness and human life. We have indications of the concept at least as early as the cave paintings, rock carvings, and other artifacts of the Paleolithic period. Over time, divinity has taken many forms and names. There have been sky gods, mother goddesses, fertility figures, tricksters, storm weather gods, creators, and warrior gods. Figures such as Devi, Vishnu, and Shiva have dominated the temples and landscapes of India. Hera and Zeus ruled the heavens in Greece before they were displaced by the Christian God. Spider-Woman and the Great Mystery still exist in the sweat lodges, kivas, and mountains of native North America. Nigerian Binis have their separated Mother Earth and Father Sky. The Japanese have their sun goddess Amaterasu, the ancestor of emperors. There are gods who become incarnated as humans, Jesus as the Christ or the Messiah; Lord Krishna and the other avatars of the great God Vishnu; and, some would say, the Buddha, not to mention the Pharaohs of Egypt and the emperors of Rome and Japan.
There are, of course, many explanations for the concept of deity. A significant proportion of the human race argues that divinity first revealed itself to humanity in the form of personal beings such as those just mentioned, who have been or still are in direct communication with the world. This is the divinity type of many of today’s organized religions, particularly those that worship the Abrahamic god, Yahweh-God-Allah. Others have seen deities as metaphorical expressions, symbols of the mysteries of the universe, reflections of our sense of the numinous, our sense of a realm of existence that is beyond the physical, beyond our understanding. For some, Gods, being immortals, are the embodiment of our instinctive drive to establish a permanent order in the universe, of which we, as the allies or offspring of deities, can be a part if we act properly.
For many, gods are as good an explanation as we have of where we and our world came from. In this light, Mircea Eliade calls gods “fecundators” of the universe, embodiments of the mysterious force that, in creating, struggles against the natural tendency towards disintegration. If there is a universal theme reflected in the archetype that becomes our many versions of divinity, it would be our need to feel that we are meaningful inhabitants of a meaningful universe. In this sense, Divinity is almost always fashioned in our image and is a metaphor for the furthest extension of which the human mind is capable at any given time. Deities, therefore, change with the times, taking even new forms, even as the central archetype remains constant, veiled in its eternal mystery.
A generally accepted truth of psychology, the source of one of the dominant myth systems of the modern era, is that what and who we are is the product not only of our genes but also of our background experience, an important part of which our parenting. Creation myths are collective stories of parenting. In these myths, our worlds, our cultures, and we are selves were created by the original parents, our deities. When we are asked about these parents, there will inevitably be limitations on our actual knowledge but also, as the myth of psychology teaches, on what we are able to “face.” And, of course, our parents -actual and cosmic- are themselves the products of a past. The study of deities, like the memory and evaluation of parents, involves a complex process of delving into the past and overcoming strong forces of what contemporary psychology would call “denial”. It often means seeing our parents’ limitations and the inadequacies of our visions of them as well as their positive traits.
Leeming, David. Oxford Companion to World Mythology. Oxford University Press, 2009.
Please watch the following video of Stephen Prothero explaining his text, God is not One. Watch only from 14:40 to 20:50. Prothero’s main goal of the text is to show how people use religion to make sense of the world and also how religion influences our everyday habits and practices. Religion is not all the same and helps navigate life for its constituents. https://www.youtube.com/watch?v=cpM-pfh-WWo

Myth & Meaning
Myth & Meaning
The collaborative construction of mythological meaning.
ANDY GUREVICHLinks to an external site.
Genesis is apart from other myths in that it has one god only; he is all-powerful and all-knowing and doesn’t seem to have the usual human-like failings of gods from other myths.
In a monotheistic belief system, God is generally removed from the people and is perceived as the creator who grants us life but demands pretty strict obedience.
“Close-Up Photo of Bible” by Brett Jordan, World Mythology is licensed under CC BY 4.0If we proceed with the idea that myth is metaphor, let start with “on the first day”—is this literally a day as we experience it? Since we can’t really know God, how can we know what a “god-day” is? So, is it literal or metaphor?
After God creates the world, animal and plants, he creates Adam and Eve. There are two different accounts of the creation of Adam and Eve in Genesis:
The first, Chapter 1, lines 26 and 27, has God creating both Adam and Eve in his own image.
Then in Chapter 2, lines 7 and 21-23, we get the more familiar story of Adam being created from the earth and Eve being created from one of Adam’s ribs. This picture of God giving life to Adam is part of the ceiling of the Sistine Chapel in Vatican City. It is a Renaissance metaphor for creation. (You can see more images of the ceiling on line.)
Bible scholars agree that there were two authors of Genesis, referred to as J-E and P:
J-E used the name Elohim (lords) and referred to god as Yahweh.
The P version is believed to have been compiled for use by the priestly class.
The stories merged somewhere around the 6th to 7th centuries BC:
The older version calls to mind many of the creation myths we have read so far.
The second version of the creation of Eve from Adam’s rib is unique. Do we take these literally? I think an important question to ask is why such a reversal here? A woman is born from man! (That’s the metaphor).
The next big metaphor is the temptation by the serpent and the loss of the Garden of Eden for Adam and Eve.
Our archetypal serpent plays an interesting role here. The serpent symbolizes many things, from evil (probably best elaborated in Genesis) to rebirth (it sheds its skin).
Keeping this complex symbol in mind, what does the snake actually accomplish? It tempts Eve to eat the fruit from “the tree of the knowledge of good and evil,” despite God’s warning that if they ate of this tree (which is in the center of the garden) they would “surely die.” If this is so, why does Eve eat it and tempt Adam? Notice it didn’t take much to get Adam to go along with this.
In the picture below, we can see the metaphor clearly. Notice that Adam and Eve here have covered themselves before they have eaten of the fruit. Genesis clearly tells us that they ate, then they became ashamed of their nakedness, and thencovered themselves. This picture shows the force of the metaphor on the human imagination.
“Adam and Eve (1504)” by Albrecht Dürer, The Met Museum is licensed under CC BY 4.0This tree is a great metaphor. Did Adam and Eve have no knowledge of good and evil before they ate? Let’s go beyond the metaphor—what does it mean to have no knowledge of good and evil? This is an important idea to think about. By eating the fruit, they became ashamed of their nakedness (another metaphor) and they hid from God. But God knows all, so, of course, they disobeyed and were served punishment and kicked out of the garden. If god is all-knowing, did he know they would disobey?
There is a theme in myth of the one forbidden thing—Pandora’s box is a good example. It is human nature to be told not to do something yet feel compelled to do it. Have you ever done something forbidden? Don’t we feel a complex of guilt and exhilaration that we did it, even though we knew we shouldn’t? The unspoken lesson we take from this is don’t disobey god, but it also explains why life is so hard. The punishment accounts for the submission of women to men and the hard work we have to do just to be alive.
But it also casts a new light on innocence (no knowledge of good and evil) and awareness of it. Why is knowledge of good and evil such a bad thing? Does it make us god-like in some way? If you remember from the Mayan mythLinks to an external site., the gods clouded the vision and reduced the wisdom of their “perfect” creations. What does god say to Adam and Eve when he discovered their disobedience?
This myth, more than telling a story, causes us to ponder very big ideas—the role of knowledge of good and evil—does that make us god-like? It certainly suggests that the fall from the Garden was a loss of a golden or perfect age, maybe like the first yuga in the Hindu cycle. God also makes sure Adam and Eve couldn’t re-enter the garden. What reason does he give? Think about this on top of everything else!
This myth informs millions of people about their nature, our relationship to god, our relationship to each other and the world we live in. If we go beyond the metaphors, we can see the degree to which this myth has meaning for the way we live our lives.
We can do this with all the myths; it’s easier to see with Genesis because many of us are familiar with it. For an online copy of the King James version of Genesis, go to: Genesis-Chapters 1, 2, and 3Links to an external site..
Wanadi
Now to Wanadi. This myth is unique in a few ways. If you read the introduction in the book, you know that the Yekuhana were so isolated that they were never conquered or Christianized. This makes the myth clean of outside influence.
The myth in some ways reflects some Christian beliefs, the idea of a last judgment, the duality of good and evil, to name a few. But it has a quite unique view of reality.
“Blue Yellow and Red Abstract Painting” by Mikhail Nilov, World Mythology is licensed under CC BY 4.0Briefly, this myth is pretty clear cut—it explains the existence of evil, how living beings were created (Was Wanadi smoking just tobacco?) It outlines how man should live his life and what happens at death. It does pose an interesting view of what is real.
But what Wanadi does is answer questions. Genesis, on the other hand, perhaps raises more questions than gives answers. Myth will often do this as well. Forcing us to dig deeper into it, and into ourselves, to uncover its more precious and lasting meaning and relevance.
ATTACHMENTS
greekcreationhistory_culture.pdf
venezuela_culture_history.pdf
wanadi_thecreator.pdf
agesofman_history.pdf
agesofman_greece.pdf

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