“A myth is, of course, not a fairy story. It is the presentation of facts belonging to one category in the idioms appropriate to another. To explode a myth is accordingly not to deny the facts but to re-allocate them.”

— Gilbert Ryle , book The Concept of Mind

Introduction
The Concept of Mind (1949)

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Gilbert Ryle 8

British philosopher 1900–1976

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“Such in outline is the official theory. I shall often speak of it, with deliberate abusiveness, as "the dogma of the Ghost in the Machine." I hope to prove that it is entirely false, and false not in detail but in principle. It is not merely an assemblage of particular mistakes. It is one big mistake and a mistake of a special kind. It is, namely, a category mistake. It represents the facts of mental life as if they belonged to one logical type or category (or range of types or categories), when they actually belong to another. The dogma is therefore a philosopher’s myth.”

Gilbert Ryle book The Concept of Mind

Source: The Concept of Mind (1949), Ch. I: Descartes' Myth, (2) The Absurdity of the Official Doctrine

“Things we are accustomed to regard as myth or fairy story are very much present in people’s lives. Nice people behave like wicked stepmothers. Every day.”

Diana Wynne Jones (1934–2011) English children's fantasy writer

'About the Author', The Many Worlds of Diana Wynne Jones http://www.dianawynnejones.co.uk/author/default.aspx (HarperCollins, 2005). Retrieved June 14 2005.

“In one way or another one "lives" the myth, in the sense that one is seized by the sacred, exalting power of the events recollected or re-enacted.”

Mircea Eliade (1907–1986) Romanian historian of religion, fiction writer and philosopher

Myth and Reality (1963)
Context: In one way or another one "lives" the myth, in the sense that one is seized by the sacred, exalting power of the events recollected or re-enacted.
"Living" a myth, then, implies a genuinely "religious" experience, since it differs from the ordinary experience of everyday life. The "religiousness" of this experience is due to the fact that one re-enacts fabulous, exalting, significant events, one again witnesses the creative deeds of the Supernaturals; one ceases to exist in the everyday world and enters a transfigured, auroral world impregnated with the Supernaturals' presence. What is involved is not a commemoration of mythical events but a reiteration of them. The protagonists of the myth are made present; one becomes their contemporary. This also implies that one is no longer living in chronological time, but in the primordial Time, the Time when the event first took place. This is why we can use the term the "strong time" of myth; it is the prodigious, "sacred" time when something new, strong, and significant was manifested. To re-experience that time, to re-enact it as often as possible, to witness again the spectacle of the divine works, to meet with the Supernaturals and relearn their creative lesson is the desire that runs like a pattern through all the ritual reiterations of myths. In short, myths reveal that the World, man, and life have a supernatural origin and history, and that this history is significant, precious, and exemplary.