Myth is the historical force that brings a community to life, organises it, and propels it forward towards its destiny.

To begin with, a myth is an intuitive feeling about the world, but a feeling which is shared. Hence, it is a social bond. One might speak of religion, from the Latin religare—to tie fast. As social tie, a myth organises society itself, ensures its coherence in space and through time. It also structures the individual personalities that belong to that community.

This intuition about the world lies also at the origin of a proper world outlook or Weltanschauung—an expression of coherent thought, operating measurement, and norm of valuation.

A myth has also a distinct view of history. The community it organises is an organism situated—at the same time—in past, present, and future. Such a community can then be called a people. A myth, in this case, may be also described as an image a people has of its own past according to the future chosen as destiny.

In a community, human value—which is always social personality—is measured by the degree of correspondence to the ideal types proposed by the myth and which every member of the community understands as a sort of superego.

When the myth disintegrates these ideal archetypes are felt as such no longer: no communitarian bond remains and every individual is considered an ideal in himself. The people lose memory of their common origin and cease to be moved by pathos—a common sympathy, a common suffering. They cease to be a people and turn into a mass. All that remains to keep society together is the ever more precarious and conditional bond created by the alliance of groups of individuals, classes, parties, or sects based on mutual defense of their selfish interests. The real human dimension, history, is lost. Mass society is no longer concerned with the past or the future: it lives only in the present and for the present. Hence, it does not occupy itself with politics, only with economics—which ends up conditioning all the other social responses.

History teaches us that every people, every civilisation has its own myth. Western society, into which we were born and now live, had its origin in the great ecumene of Christianity: was formed and moulded by the Jewish-Christian myth. This myth—and its God—has long been dead.

If a new Europe is ever to come to pass in the more or less near future—if it is ever to devise a response that may solve the present challenge and offer prospect of reaching the next stage of human evolution—it will be only if it is ruled and organised by a new foundation myth: one radically strange to everything in fashion today.

This new myth already exists. Together with the new historical consciousness that established it, it emerged in the second half of the nineteenth century and has continued to manifest itself—through a range of artistic, cultural, and political representations—into our present age.

Friedrich Nietzsche’s philosophical work, and Richard Wagner’s artistic and metapolitical production, inaugurated this new current of thought—which we have chosen to call suprahumanism: the only one that can be defined as authentically revolutionary, since it represents a return to a primeval origin that was completely forgotten and, at the same time, the opening of a new, exulting, and unknown destiny—the regeneration of history.

See here: http://www.suprahumanism.com

This comment was left by Kurwenal on The Heroic Myth: Prelude to a Great Awakening