Joseph Campbell
Joseph John Campbell was an American writer and the husband of Jean Erdman. He was a professor of literature at Sarah Lawrence College who worked in comparative mythology and comparative religion. His work covers many aspects of the human condition. Campbell's best-known work is his book The Hero with a Thousand Faces, in which he discusses his theory of the journey of the archetypal hero shared by world mythologies, termed the monomyth.
Since the publication of The Hero with a Thousand Faces, Campbell's theories have been applied by a wide variety of modern writers and artists. His philosophy has been summarized by his own often repeated phrase: "Follow your bliss." He gained recognition in Hollywood when George Lucas credited Campbell's work as influencing his Star Wars saga.
Life
Background
Joseph Campbell was born in White Plains, New York, on March 26, 1904, the elder son of hosiery importer and wholesaler Charles William Campbell, from Waltham, Massachusetts, and Josephine, from New York. Campbell was raised in an upper-middle-class Irish Catholic family; he related that his paternal grandfather Charles had been "a peasant" who came to Boston from County Mayo in Ireland, and became the gardener and caretaker at the Lyman Estate at Waltham, where his son Charles William Campbell grew up and became a successful salesman at a department store prior to establishing his hosiery business. During his childhood, he moved with his family to New Rochelle, New York. In 1919, a fire destroyed the family home in New Rochelle, killing his maternal grandmother and injuring his father, who tried to save her.In 1921, Campbell graduated from the Canterbury School in New Milford, Connecticut. While at Dartmouth College he studied biology and mathematics, but decided that he preferred the humanities. He transferred to Columbia University, where he received a Bachelor of Arts degree in English literature in 1925 and a Master of Arts degree in medieval literature in 1927. At Dartmouth he had joined Delta Tau Delta. An accomplished athlete, he received awards in track and field events, and, for a time, was among the fastest half-mile runners in the world.
In 1924, Campbell traveled to Europe with his family. On the ship during his return trip he encountered the messiah-elect of the Theosophical Society, Jiddu Krishnamurti; they discussed Indian philosophy, sparking in Campbell an interest in Hindu and Indian thought. In 1927, he received a fellowship from Columbia University to study in Europe. Campbell studied Old French, Provençal, and Sanskrit at the University of Paris and the University of Munich. He learned to read and speak French and German.
On his return to Columbia University in 1929, Campbell expressed a desire to pursue the study of Sanskrit and modern art in addition to medieval literature. Lacking faculty approval, Campbell withdrew from graduate studies. Later in life he jested that it is a sign of incompetence to have a PhD in the liberal arts, the discipline covering his work.
Great Depression
With the arrival of the Great Depression, Campbell spent the next five years living in a rented shack in Woodstock, New York. There, he contemplated the next course of his life while engaged in intensive and rigorous independent study. He later said that he "would divide the day into four three-hour periods, of which I would be reading in three of the three-hour periods, and free one of them ... I would get nine hours of sheer reading done a day. And this went on for five years straight."Campbell traveled to California for a year, continuing his independent studies and becoming a close friend of the budding writer John Steinbeck and his wife Carol. Campbell had met Carol's sister, Idell, on a Honolulu cruise and she introduced him to the Steinbecks. Campbell had an affair with Carol. On the Monterey Peninsula, Campbell, like John Steinbeck, fell under the spell of the marine biologist Ed Ricketts. Campbell lived for a while next door to Ricketts, participated in professional and social activities at his neighbor's, and accompanied him, along with Xenia and Sasha Kashevaroff, on a 1932 journey to Juneau, Alaska on the Grampus. Campbell began writing a novel centered on Ricketts as a hero but, unlike Steinbeck, did not complete his book.
Bruce Robison writes that
Campbell continued his independent reading while teaching for a year in 1933 at the Canterbury School in Connecticut, during which time he also attempted to publish works of fiction. While teaching at the Canterbury School, Campbell sold his first short story Strictly Platonic to Liberty magazine.
Sarah Lawrence College
In 1934, Campbell accepted a position as Professor of Literature at Sarah Lawrence College in Yonkers, New York. In 1938, he married one of his former students, the dancer-choreographer Jean Erdman. For most of their 49 years of marriage they shared a two-room apartment in Greenwich Village in New York City. In the 1980s they also purchased an apartment in Honolulu and divided their time between the two cities. They did not have any children.Early in World War II, Campbell attended a lecture by the Indologist Heinrich Zimmer; the two men became good friends. After Zimmer's death, Campbell was given the task of editing and posthumously publishing Zimmer's papers, which he would do over the following decade.
In 1955–1956, as the last volume of Zimmer's posthumous treatise, The Art of Indian Asia, Its Mythology and Transformations, was finally about to be published, Campbell took a sabbatical from Sarah Lawrence College and traveled, for the first time, to Asia. He spent six months in southern Asia and another six in East Asia. This year had a profound influence on his thinking about Asian religion and myth, and also on the necessity for teaching comparative mythology to a larger, non-academic audience.
In 1972, Campbell retired from Sarah Lawrence College, after having taught there for 38 years.
Later life and death
Campbell attended a Grateful Dead concert in 1986, and marveled that "Everyone has just lost themselves in everybody else here!" With Grateful Dead, Campbell put on a conference called "Ritual and Rapture from Dionysus to the Grateful Dead".Campbell died at his home in Honolulu, Hawaii, on October 30, 1987, from complications of esophageal cancer. Before his death he had completed filming the series of interviews with Bill Moyers that aired the following spring as The Power of Myth. He is buried in O'ahu Cemetery, Honolulu.
Influences
Art, literature, philosophy
Campbell often referred to the work of modern writers James Joyce and Thomas Mann in his lectures and writings, as well as to the art of Pablo Picasso. He was introduced to their work during his stay as a graduate student in Paris. Campbell eventually corresponded with Mann.The works of Arthur Schopenhauer and Friedrich Nietzsche had a profound effect on Campbell's thinking; he quoted their writing frequently.
The "follow your bliss" philosophy attributed to Campbell following the original broadcast of The Power of Myth derives from the Hindu Upanishads; however, Campbell was possibly also influenced by the 1922 Sinclair Lewis novel Babbitt. In The Power of Myth, Campbell quotes from the novel:
Psychology and anthropology
The anthropologist Leo Frobenius and his disciple Adolf Ellegard Jensen were important to Campbell's view of cultural history. Campbell was also influenced by the psychological work of Abraham Maslow and Stanislav Grof.Campbell's ideas regarding myth and its relation to the human psyche are dependent in part on the pioneering work of Sigmund Freud, but in particular on the work of Jung, whose studies of human psychology greatly influenced Campbell. Campbell's conception of myth is closely related to the Jungian method of dream interpretation, which is heavily reliant on symbolic interpretation. Jung's insights into archetypes were heavily influenced by the Bardo Thodol. In his book The Mythic Image, Campbell quotes Jung's statement about the Bardo Thodol, that it
Comparative mythology and theories
Monomyth
Campbell's concept of monomyth refers to the theory that sees all mythic narratives as variations of a single great story. The theory is based on the observation that a common pattern exists beneath the narrative elements of most great myths, regardless of their origin or time of creation. Campbell often referred to the ideas of Adolf Bastian and his distinction between what he called "folk" and "elementary" ideas, the latter referring to the prime matter of monomyth while the former to the multitude of local forms the myth takes in order to remain an up-to-date carrier of sacred meanings. The central pattern most studied by Campbell is often referred to as "the hero's journey" and was first described in The Hero with a Thousand Faces. An enthusiast of novelist James Joyce, Campbell borrowed the term "monomyth" from Joyce's Finnegans Wake. Campbell also made heavy use of Carl Jung's theories on the structure of the human psyche, and he often used terms such as anima, animus and ego consciousness.As a strong believer in the psychic unity of mankind and its poetic expression through mythology, Campbell made use of the concept to express the idea that the whole of the human race can be seen as engaged in the effort of making the world "transparent to transcendence" by showing that underneath the world of phenomena lies an eternal source which is constantly pouring its energies into this world of time, suffering, and ultimately death. To achieve this task one needs to speak about things that existed before and beyond words, a seemingly impossible task, the solution to which lies in the metaphors found in myths. These metaphors are statements that point beyond themselves into the transcendent. The Hero's Journey was the story of the man or woman who, through great suffering, reached an experience of the eternal source and returned with gifts powerful enough to set their society free.
As this story spread through space and evolved through time, it was broken down into various local forms, depending on the social structures and environmental pressures that existed for the culture that interpreted it. The basic structure, however, has remained relatively unchanged and can be classified using the various stages of a hero's adventure through the story, stages such as the Call to Adventure, Receiving Supernatural Aid, Meeting with the Goddess/Atonement with the Father and Return. These stages, as well as the symbols one encounters throughout the story, provide the necessary metaphors to express the spiritual truths the story is trying to convey. Metaphors for Campbell, in contrast with similes which make use of the word like, pretend to a literal interpretation of what they are referring to, as in the sentence "Jesus is the Son of God" rather than "the relationship of man to God is like that of a son to a father".
In the 1987 documentary Joseph Campbell: A Hero's Journey, he explains God in terms of a metaphor:
God is a metaphor for a mystery that absolutely transcends all human categories of thought, even the categories of being and non-being. Those are categories of thought. I mean it's as simple as that. So it depends on how much you want to think about it. Whether it's doing you any good. Whether it is putting you in touch with the mystery that's the ground of your own being. If it isn't, well, it's a lie. So half the people in the world are religious people who think that their metaphors are facts. Those are what we call theists. The other half are people who know that the metaphors are not facts. And so, they're lies. Those are the atheists.