“The purpose of education, so one would think, is to introduce the young into life, and that means: into the society where they are born and into the physical universe that surrounds the society. The method of education often consists in the teaching of some basic myth. The myth is available in various versions. More advanced versions may be taught by initiation rites which firmly implant them into the mind. Knowing the myth, the grown-up can explain almost everything (or else he can turn to experts for more detailed information). He is the master of Nature and of Society. He understands them both and he knows how to interact with them. However, he is not the master of the myth that guides his understanding.”

The Paris Review interview (1982)

Policy Talks@Google (2008)

Source: The Emotional Life of Nations (2002), Ch. 6, p. 219.

I love the story of Hanuman. For many years, it remained in my very blood because he’s someone who loves too much and can’t help it. I don’t know where I first heard of him, but the story remained with me and I knew it would come out of me somehow or other. But I didn’t know what shape it would take.
The Paris Review interview (1982)

Quote from Jorn's speech at the library of Silkeborg, September l0th 1953 (translated from an unpublished Danish manuscript by Guy Atkins) ; as quoted on the website of the Jorn Museum Articles by Jorn http://www.museumjorn.dk/en/article_presentation.asp?AjrDcmntId=255
1949 - 1958, Various sources

Lecture 1B, 8:20
Mythology and the Individual (1997)
Context: All cultures … have grown out of myths. They are founded on myths. What these myths have given has been inspiration for aspiration. The economic interpretation of history is for the birds. Economics is itself a function of aspiration. It’s what people aspire to that creates the field in which economics works.

Source: The Blood of Olympus

Myth and Reality (1963)
Context: For the past fifty years at least, Western scholars have approached the study of myth from a viewpoint markedly different from, let us say, that of the nineteenth century. Unlike their predecessors, who treated myth in the usual meaning of the word, that is, as "fable," "invention," "fiction," they have accepted it as it was understood in archaic societies, where, on the contrary, "myth" means a "true story" and, beyond that, a story that is a most precious possession because it is sacred, exemplary, significant. This new semantic value given the term "myth" makes its use in contemporary parlance somewhat equivocal. Today, that is, the word is employed both in the sense of "fiction" or "illusion" and in that familiar especially to ethnologists, sociologists, and historians of religions, the sense of "sacred tradition, primordial revelation, exemplary model." … the Greeks steadily continued to empty mythos of all religious and metaphysical value. Contrasted both with logos and, later, with historia, mythos came in the end to denote "what cannot really exist." On its side, Judaeo-Christianity put the stamp of "falsehood" and "illusion" on whatever was not justified or validated by the two Testaments.