in the pre-modern world, when people wrote about the past they were more concerned with what an event had meant. A myth was an event which, in some s… - Karen Armstrong

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in the pre-modern world, when people wrote about the past they were more concerned with what an event had meant. A myth was an event which, in some sense, had happened once, but which also happened all the time. Because of our strictly chronological view of history, we have no word for such an occurrence, but mythology is an art form that points beyond history to what is timeless in human existence, helping us to get beyond the chaotic flux of random events, and glimpse the core of reality. An experience of transcendence has always been part of the human experience. We seek out moments of ecstasy, when we feel deeply touched within and lifted momentarily beyond ourselves. At such times, it seems that we are living more intensely than usual, firing on all cylinders, and inhabiting the whole of our humanity. Religion has been one of the most traditional ways of attaining ecstasy, but if people no longer find it in temples, synagogues, churches or mosques, they look for it elsewhere: in art, music, poetry, rock, dance, drugs, sex or sport. Like poetry and music, mythology should awaken us to rapture, even in the face of death and the despair we may feel at the prospect of annihilation. If a myth ceases to do that, it has died and outlived its usefulness.

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About Karen Armstrong

Karen Armstrong, FRSL (born 14 November 1944) is a British author and commentator of Irish Catholic descent known for her books on comparative religion. A former Roman Catholic religious sister, she went from a conservative to a more liberal and mystical Christian faith. She attended St Anne's College, Oxford, while in the convent and majored in English. She left the convent in 1969. Her work focuses on commonalities of the major religions, such as the importance of compassion and the Golden Rule.

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Mythology was not about theology, in the modern sense, but about human experience. People thought that gods, humans, animals and nature were inextricably bound up together, subject to the same laws, and composed of the same divine substance.

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The Qur’an had begun to develop a primitive just war theory. In the steppes, aggressive warfare was praiseworthy; but in the Qur’an, self-defense was the only possible justification for hostilities and the preemptive strike was condemned.5 War was always a terrible evil, but it was sometimes necessary in order to preserve decent values, such as freedom of worship. Even here, the Qur’an did not abandon its pluralism: synagogues and churches as well as mosques should be protected. The Muslims felt that they had suffered a fearful assault; their expulsion from Mecca was an act that had no justification. Exile from the tribe violated the deepest sanction of Arabia; it had attacked the core of the Muslims’ identity.

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