Some here have asked if there’s a Joseph Campbell Religion.
More specifically: Did Joseph Campbell believe in God?
The short answer is “no: there is no Joseph Campbell religion.”
The medium answer is “yes, there is a sort of Joseph Campbell religion but…”
FEATURED DOWNLOAD: G.K. Chesterton illuminated Joseph Campbell’s religion. Click to view it.
Here’s the real answer:
Joseph Campbell studied collective mythology for most of his life. Collective mythology of the sort that many late moderns worshipped. It’s the sort of thing folks like Frazier implemented, but that modern fantasy authors haven’t gotten the memo about: it’s no longer in vogue in the mythological schools, particularly the ones with any true training in philosophy or theology. That said, some interesting dynamics occur when we start to talk about Joseph Campbell’s personal religion (and, frankly, intellectual specialization). Outside of politicians, preachers, and comedians mythologists are about the only people allowed to live as generalists. They focus on any and every story they come across, any and every person they come across in anthropological pursuits as anyone who has read Frazier knows, rather than specializing in one specific area like the majority of scholars.
As such, Campbell grew up in what appears as an oppressive Catholic experience – hardly the sort of Christian home I grew up in. Hardly the sort of Catholic experience folks like the Franciscan Friars of the Renewal who run Catholic Underground experienced growing up. He had an alienated relationship with God. And so “God” in the traditional English sense — and therefore Campbell’s home religious language — got ousted from Campbell’s psyche when he started to delve into mysticism. What mysticism? From Native American to Voodoo to Shinto Buddhist to Mason and finally arriving at tepid Hindu monotheism. Perhaps even a Theosophist?
He wouldn’t say that though. Or at least, he doesn’t seem to have. He wouldn’t label himself even as some sort of rationalistic transcendentalist who dabbles in archetypes the way ancient pagans did (which is exactly what he is). Instead, he’d say that he believes in a God — the “life force” — behind the veil, behind all things. This God, as “we all know” is impersonal – the god of both life and death, in all things and in nothing. So he doesn’t necessarily take into consideration the interiority of consciousness nor the complexity of what it actually takes for any particular thing, let alone persons, to continue to exist, this instance, and moment to moment. The snake, therefore, in his mind symbolizes this life the best as one long chain of life and death. The snake is terrifying not because it’s evil but because it’s honest – in Campbell’s mind – because the snake symbolizes that life-death continuum better than anything. It’s a giant mouth attached to a rectum. No legs. No arms. No warm blood. Life then death then life again.
He ended up favoring Hinduism more than any other, but applied it to every other myth, arguing that all myths told the same story. The Hero with a Thousand Faces was a hero who would die and rise with the boon or elixir that society needed to survive again. The Monomyth. Life from death, death unto life. It corrupts the Gospel story, but only ever so slightly.
So yes, he would say he believes in God – the impersonal god of the universe that gives life to all things, but whom we cannot possibly know. Thus the inspiration for “the force” in George Lucas’ Star Wars.
Or every deistic thinker, ever.
FEATURED DOWNLOAD: G.K. Chesterton illuminated Joseph Campbell’s religion. Click to view it.
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