26._ Myths

Of course, we, as good rejectors of "the miraclemongering" God of certain deism, cannot accept direct interventions of God in history nor in the natural phenomena. Less we can attribute the responsibility of the books of the Bible to the "dictation" of God, as suggests the ingenuous vision that even maintains a meticulous literal inspiration -- word by word -- of "sacred" texts.

No; we know, without a doubt, that the books of the Bible are a collection of literary pieces, of diverse sort, made by human. They include mythical and fabulous stories, epic poems and legal pieces, chronicles, speeches, wonderful reflections and meditations, legend, allegories, parables, narrations, fantastic visions, lyric songs, poems, etc. They reflect the whole life of a town through the centuries, in the version of many chronists of diverse tendencies and schools, that gathered the innumerable communicated oral traditions of generation in generation, by the old ones to the young people, the mothers to the children, the teachers to the disciples, the priests to the communities; perhaps to the heat of bonfires of the campings, in the tents, the towns, the palaces, to the border of the rivers, in days of peace like military, in years of victory and prosperity like of captivity and sufferings.

It is not matter, by the way, of the work of historians nor of scientists; not even of theologians, although in it appears always, continuously and throughout, a protagonist: God.

It is normal, in chronicles and stories of the antiquity, to refer the events to the intervention of the gods. These represent the forces of the nature, the ancestors, the stars, the fortune, the destiny, and the personification of the emotions and human passions; they are the protective and dominating gods of the town, that to him their laws impose, they grant his favors to him, they endorse to his authorities, they help him in his wars and companies, obtain their victories, demand their observance, gifts and sacrifices.

All the towns of the humanity have had mythical gods, because they respond to necessities of the human mentality, as opposed to the fears and uncertainties that feel when facing the nature and the vicissitudes of the life and the death. The mythical gods are imaginary anthropomorphic projections; they are not aspects of the trascendent God nor of His immanence in the Nature, although they could constitute in certain way a stage search towards Him on the part of the Humanity; but when are observed these mythical projections from a more mature mentality, having progressed in the knowledge of the true immanence: the Nature and the Humanity "by themselves", with their own creative capacities; or of the true trascendence: the emergent end, the Last Newness of the cosmic process; then, all those gods are recognized like mere imaginary, rejectable and detrimental beings as soon as they prevent or they distract of the true knowledge of the Nature, the Humanity, and God.