mythology is a technology? (a topic shift)

"By most definitions at online sources, mythology is a technology. I call this hybrid phenomenon MythoTechnics as there are several important implications in tools and access now. Mythology as a technology? Where are the gadgets? The calibrations? The downloads?! Mythology has always placed a critical role in the evolution of human beings.

Through MythoTechnics, the wisdom of the stories, symbols and lessons of both ancient and modern myths can now must refreshed, accelerated, and permeated globally as a shifting and sacred force, a key global alchemic unifier or motherboard for the Transition of man with Nature now underway." WP (see http://planetshifter.com/node/1955)

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  • Rhythmical procedures! Nice. Mythic Sound Ring – Solar Flare Journey – New Myth 22 suddenly becomes more than a sound alchemy experiment here. Jung's support of Nature is also key to a new world mythology, eh? 

  • “Technique alone is never enough.  You have to have passion.” ~ Raymond Chandler

  • OK. But you haven't wrangled with my ideas yet!!

    • OK, well, yes and no. And, neither have you wrangled with what I posted. There are some interesting implications in the definitions posted, which is intended to be neutral and for the purpose of moving discussion forward (or sideways or . . . .).

      Definition 1) I found the emphasis on science to be limiting in regards to a mythological technology, in that science is a quantatitive endeavor, while mythology has a strong qualitative feel to it.

      Definition 2) This comes much closer to what could be applied in a mythology, "a body of knowledge," but it goes on to be very quantitvely, materialistically, oriented.

      In both instances, technology is teleologically driven by the purpose that people use the technology for. It also has a very strong mechanical feeling to it.

      For me, mythology is in the realm of the symbolic to elucidate the psychological, ontological, and existential undercurrents of our existence. In that sense it may be said to have a purpose, to bring to consciousness that which is unconscious. But in doing it's job, mythology looks back to what is, declaring the nature of our being. 

      So, I guess, my question is, do we want to use mythology to show us where we are going, what we should be doing, or do we use myhtology to show us where we have been, and hence, who we are?

      As for a definition of technology, I propose that technology is any knowledge that enables us to do something, mechanical and/or psychological. So, if mythology can be used to grapple with what the future holds for us, then it may be a valuable technology indeed, particularly since that which is mythological is fundamental to our nature and must be taken into account in determing where we are going.

    • This is great stuff, Christian! I am often sideways, btw! Many moons ago I started writing about the post crash permaculture transition, circ. 2045 or so. Tribes, heroes, journeys, much initiation in these visions. "we want to use mythology to show us where we are going" YES!! The classic myths "fail us" now... that's why we new a new global MythoTechnic? Grapple!?

       

      9142890058?profile=original

      Tribes: 15 Illustrated New Myths for the Permaculture Age

       

    • http://carljungdepthpsychology.blogspot.com/2012/02/technology-cons...

      Technology consists of certain procedures invented by man, ~Carl Jung

      A Letter to the Zurcher Student At the Federal Polytechnic Institute in Zurich September 1949
      C.G. Jung

      The question you ask me, concerning the effect of technology on the human psyche, is not at all easy to answer, as you may well imagine. The problem is a very complicated one.

      Since technology consists of certain procedures invented by man, it is not something that somehow lies outside the human sphere. One may therefore confecture that certain modes of human adaptation also exist which would meet the requirements of technology. Technological activities mostly consist in the identical repetition of rhythmical procedures. This corresponds to the basic pattern of primitive labour, which is never performed without rhythm and an accompanying chant. The primitive, that is, the man who is relatively instinctive, can put up with an extraordinary amount of monotony. There is even something fascinating about it for him. When the work is accompanied by drumming, he is able to heat himself up into an ecstasy, or else the monotony of the action makes him fall into a semi-unconscious condition, which is not unpleasant either. The question naturally is: What is the effect of these primitive techniques on modern man, who no longer has the capacity to transport himself into semi-unconscious or ecstatic states for any length of time?

      In general it can be said that for modern man technology is an imbalance that begets dissatisfaction with work or with life. It estranges man from his natural versatility of action and thus allows many of his instints to lie fallow. The result is an increased resistance to work in general. The remedy would presumably be to move industry our of the towns, a four-hour day, and the rest of the time spent in agricultural work on one’s own property – if such a thing could be realized. In Switzerland it might be, given time. Naturally it is different with the slum mentality of huge worker-populations, but that is a problem in itself.

      Considered on its own merits, as a legitimate human activity, technology is neither good nor bad, neither harmful nor harmless. Whether it be used for good or ill depends entirely on man’s own attidude, which in turn depends on technology. The technologist has something of the same problem as the factory worker. Since he has to do mainly with mechanical factors, there is a danger of his other mental capacities atrophying. Just as an unbalanced diet is injurious to the body, any psychic imbalances have injurious effects in the long run and need compensating. In my practice I have observed how engineers, in particular, very often developed philosophical interests, and this is an uncommonly sound reaction and mode of compensation. For this reason I have always recommended the Institution of Humanistic Faculties at Federal Polytechnic, to remind students that at least such thing exist, so that they can come back to them if ever they should feel a need for them in later life.

      Technology harbors no more dangers than any other trend in the development of human consciousness. The danger lies in technology but in the possibilities awating discovery. Undouptedly a new discovery will never be used only for good, but certainly will be used for ill as well. Man, therefore, always runs the risk of discovering something that will destroy him if evilly used. We have come very close to this with the atom bomb. Faced with such menacing developments, one must ask oneself whether man is sufficiently equipped with reason to be able to resist the temptation to use them for destructive purposes, or whether his constitution will allow him to be swept into catastrophe. This is a question which experience alone can answer.
  • The American heritage Dictinary, 3rd edition,defines TECHNOLOGY as

    1) a) The application of science, especially to industrial or commercial objectives; b) Thhe scientific metod and material used to achieve a commercial or industrial objective.

    2) Anthropology. The body of knowledge available to a civilization that is of use in fashioning implements, practicing manual arts and skills, and extracting or collecting materials.

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