Myth in our time: Ukrainian mythical foundations

Welcome everyone who has joined our online meeting.

War is evil, destruction, trauma. War is a scar for life that never fades. But at the same time, war gives people the opportunity to unite, awakens goodness and mercy in them towards one another. Many people from many countries around the world today support us, provide us with help, and show compassion.

The current project is confirmation of this. I express my sincere gratitude to the entire project team, who were attentive and caring. Special thanks to Ms. Hanna, whose cooperation was very warm and inspired active work.

The topic of our conversation today is 'Myth in Our Time'.

Mythical stories and rituals, despite their ancient history, resonate today and allow us to feel the depth of timeless reality. They tell how one can experience and comprehend sorrow and grief. They contain no hint that life is possible without suffering. Myth serves our consciousness, offers us the images we need and various survival strategies – compliance, cunning, audacity, courage – and also shapes desired motivations.

One of the most expressive mythological images, which is an integral part of any myth, is the mytho-image of the Hero. It is most vividly represented in Greek mythology. One of the well-known and iconic heroes of ancient Greece is Perseus.

Many myths have survived to this day that tell of his greatest feats, among which are the victory over Medusa the Gorgon and the rescue of Andromeda.

The Medusa complex is always present in wars, where the human hardens and is sacrificed to 'petrified ideas'. The 'Gorgon of war' kills before contact and compromise can occur.

This is a psychopathic indifference to other people, leading to violence in various forms. This complex can encompass entire generations, state systems in which human life has no value. And, as in any complex, there can be trauma. Once upon a time, Medusa was a beautiful maiden with whom Poseidon was enchanted.

Having been rejected by the Gorgon, he carried out his will through violence in Athena's temple. Poseidon's act is the result of a strong affect, uncontrollable by the Ego, existing in the inner world as unmanageable anger capable of destroying everything.

Athena, however, endowed the Gorgon with a terrible power – to turn all living things into stone with her gaze, to shackle everything feminine in chains of horror. Thus, traumas can turn us to stone and freeze the ability to love and empathize.

Athena is the virgin goddess, a symbol of wisdom; she represents the boundary of the feminine in the psyche, which does not involve sensual spontaneity or emotional freedom.

Born from the head of Zeus, she is destined to be her father's daughter and support the patriarchal world. Perhaps the energy of the Gorgon is suppressed within Athena.

The birth of Athena was also traumatic and did not receive the blessing of the mother-principle, who blesses sensual femininity.

The feat of the Hero Perseus in ancient Greek mythology is associated with the killing of Medusa the Gorgon. Perhaps we should find our own inner Perseus and, equipping him with the necessary tools, set off for the terrible head of Medusa, which makes us suffer by freezing our feelings.

The Hero needs help to cope with fears, muster courage, accept the challenge, and gather his spirit. Hermes, Athena, and the nymphs provide the necessary gear to the Hero.

Thus, Hermes – the god of liminality and success – gave Perseus the sword of consciousness, to be able to go through life more mindfully, determining one's attitude towards things.

Athena gives Perseus a shield so that he can protect himself and maintain a respectful distance regarding the Archetype.

Thus, we too can come to know the Archetype by developing an attitude towards it through images, indirectly, so as not to be captured and consumed by archetypal energies. It was precisely thanks to this distance that the Gorgon was beheaded.

From the nymphs, Perseus received the helmet of Hades, the ruler of the underworld, which gives him the ability to be invisible in times of danger; winged sandals, i.e., the ability to fly; a spiritual dimension; and a bag in which to put the head, i.e., the ability to hold and carry the Shadow.

From the body of the beheaded Medusa the Gorgon are born the winged horse Pegasus – a symbol of the victory of the spiritual over the material – and the warrior Chrysaor – the wielder of the golden sword. The golden sword is a symbol of the divine hidden within man. Thus, the spiritual energy that was imprisoned is liberated.

Returning home, Perseus frees Andromeda, who was chained to a rock.

She is the chaste bride, a victim of the monster that lives in the unconscious. Virginity means something untouched, which is the basis of wholeness. Thus, the Hero awakens the soul that slumbered and was imprisoned in the unconscious.

Andromeda is the true treasure that Perseus brings home. She is the Anima, that is, the soul capable of stimulating life.

The myth of the victory over Medusa the Gorgon is a rich tale of the transformation of death into rebirth, evil into good. It allows one to feel the wisdom of life, its suffering, and provides keys to the spiritual potential of a person.

Now in our country, there are many true earthly Heroes who defend our land, perform incredibly brave deeds every day, ready to sacrifice themselves to save their comrades, all of us.

Most myths tell of a heroic transformation of consciousness, when you stop thinking only about yourself and your own existence and become capable of serious deeds for the sake of someone or something. Every day now, we witness this heroic transformation of men and women who risk their lives for something greater than themselves. Many of the warriors voluntarily make this decision and choose such a destiny for themselves. Today, more than ever, one understands Bertolt Brecht's phrase from the play 'Life of Galileo': 'Unhappy the land that needs heroes,' referring to the political situation, not as a symbol of the path of psychological individuality. Our Heroes are our strength, our pride, and our pain.

Another important theme is the theme of the Hero's Shadow. Erel Shalit wrote in the book 'Shadows on the Path of the Hero' that a Hero without a Shadow is like an Ego without a soul. The Shadow is the blood of the Hero's soul. One cannot become a Hero by being only virtuous. Pain can devastate if one does not acknowledge one's Shadow.

Joseph Campbell wrote in the book 'The Hero with a Thousand Faces': 'Yesterday's hero will become tomorrow's tyrant if he does not sacrifice himself today...' After the war ends, it is important for the warrior, upon returning home, to leave all the heroic deeds on the battlefield. Otherwise, the warrior's energy can be destructive in peacetime. In the myth of Perseus, the Hero returns home with his beloved woman, who nourishes his soul and revives him to life. Returning to normal peaceful life is a difficult but extremely important task for our country, which must rebuild what has been destroyed and continue to develop. Perhaps our compassion, respect, and understanding of the impact of the war's consequences on the psyche of our earthly heroes can also be the first steps towards healing their souls.

Ukraine has its own national mythological Heroes who can add strength, become a support, and inspire heroic deeds during such difficult times. These are, first and foremost, the Ukrainian Cossacks. They have always been a mystical, mysterious, and wondrous phenomenon.

Today, I would like to present the Archetype of the Cossack Mamay.

Cossack Mamay is a composite image of the folk hero of Ukraine, about whom legends and tales were told. He is a symbol of courage, strength, and love of freedom, which was especially widespread in Ukraine in the 18th-19th centuries; he is the embodiment of the defender of the native land. Paintings of Mamay often hung in Ukrainian homes in the corner next to the icons.

The names of the authors have not survived; there are too many of them, and this phenomenon can rightly be called 'folk painting'. The paintings of Cossack Mamay always depict a certain set of items, namely: an oak tree, a horse, a spear, a tobacco pipe, a bandura (or kobza), a drinking cup, a hat, and weapons. The oak is a symbol of the family lineage, the tree of life and vitality. The horse is the Cossack's best friend, his companion in times of peace and war. It is a symbol of love of freedom, loyalty, and self-sacrifice. The spear, like the drinking cup, reminded of the transience of life and the constant threat that awaited the Cossack. After all, a spear was placed at the burial site, and dishes and a cup were 'taken from the other world'. They were like a symbol of fate. The saber is a symbol of victory. In the paintings, the Cossack does not hold his weapon in his hands, but neither does he let it far from his side. Thus, if necessary, the peace-loving Cossack can quickly defend himself. As a rule, Mamay sits in a Buddhist pose. It seems strange that the famous hero is depicted not in battle with the enemy, but at rest. He looks calm, relaxed, and somewhat dreamy. His inner strength unfolds in tranquility, not in active action. Perhaps in this state, there is a deeper perception, awareness of the world, and self-knowledge.

Mamay is a wanderer, a warrior, a storyteller, a sorcerer (among Cossacks, he was called a 'kharakternyk'), and a thinker-philosopher. The brave man appeared when other Zaporozhian Cossacks needed his help; he could transform into animals, stop bleeding and heal wounds, catch bullets with his bare hands, walk on water and fire, become invisible, and instill panic fear in enemies. An equally important facet of the character's image is sensitivity to beauty, emotionality, and subtle lyricism. It is no wonder that most paintings feature a bandura or kobza, emphasizing the poetic nature and aestheticism of the Cossack. The bandura reveals his emotional movements, thoughts, and weary sorrow.

The sound of the strings does not always delight or call to heroic deeds – it is also a lament for those who have left the mortal world, and a call to remember comrades who died in the struggle for independence. Mamay embodies both the feminine and masculine principles. 'I am a philosopher, but also a warrior. I am free, because here is my weapon and here is my horse. I am relaxed, or at least I appear so. I am thinking my thoughts, I am smoking, I am resting, and if you are my friend – sit down next to me, take a bottle, drink, and light up. I will play the bandura, and you can sing if you want. But if you are not my friend, then for you I have a spear, a saber, and a pistol. And the tree on which I will hang you. Do not bother me, because you will not like the consequences. Just do not bother me.'

Joseph Campbell described in the book 'The Power of Myth' that one of the Hindu books on politics says that a ruler should hold in one hand the instrument of war – a great club – and in the other a song calling for peace and joint action. And this description resembles our Ukrainian hero Mamay. Mamay was a warrior-kharakternyk of the Zaporozhian Sich, which can rightfully be considered the first political formation on the territory of Ukraine, as it had all the hallmarks of a republic. It was independent, and all European countries tried to establish diplomatic relations with it. The Zaporozhian Sich was, one might say, the soul of Ukraine, where their strength lay in the unification of many peoples and respect for different cultures and languages. Cossacks were visited by people from various countries who came to learn both military skill and wise internal governance.

Despite strict discipline, the Zaporozhian Sich lived by the principles of full democracy. All important decisions were made exclusively by general vote. The Cossacks always set out on a campaign starting with their right foot, demonstrating that they were going on a 'righteous cause'.

Only those who had passed all previous trials and had been initiated into Cossacks could wear the 'oseledets' (topknot). They wore the 'oseledets' twisted behind the left ear.

The secret weapon of the Zaporozhian Sich were the warrior-kharakternyky, of whom Mamay was one. From childhood, they developed supernatural abilities in themselves. The most striking and unusual feature of the kharakternyky was their invulnerability to bullets and sabers. Any kharakternyk Cossack could feel when a bullet was flying towards him – the back of his neck would grow cold, and he would quickly dodge the bullet. Kharakternyky could also find treasures, heal wounds, bring the dead back to life, and cast a fog upon enemies. If, for tactical purposes, they needed to hide from pursuers, the Cossacks would surround themselves with spears and enter a special psycho-energetic state. Enemies, mistaking them for reeds, would pass by. The Cossacks created a special technique called 'Cossack salvation' (kozachyi spas) – a psychological influence on the enemy.

One of the famous and real heroes of the Zaporozhian Sich was the Ukrainian Cossack Ivan Sirko – a commander who never lost a single battle. He won victory in 65 battles and was elected Kish otaman twelve times. He was also a warrior-kharakternyk.

On July 5, 1710, the Constitution of Hetman Pylyp Orlyk was adopted, which outlined the rights and duties of all members of the Zaporozhian Host. It is considered the first officially recognized Ukrainian Constitution.

Unfortunately, in 1792, the Zaporozhian Sich was liquidated by Catherine II. But the spirit of the Zaporozhian Sich still inspires the citizens of our country today.

I want to conclude my speech with the choir of 407 bandura players who performed the works of Taras Shevchenko in Lviv in 2019, which set a national record. The bandura is a symbol of the unconquered, who, even if they laid down their lives, carried humanity with dignity and preserved spiritual values.