Myth functions as a sacred oral invitation that marks someone or a community's crossing of a ritualized threshold into presence in internal and external ecologies. The oral representation of myth allows communities to express and experience their ancestral lineage in a way that is both mysterious and essential. The mystery of the myth renews the narrator's and listener's relationship with the land from which the myth emerged. In this way myth is essential to the emergence of community on earth. However, being such a sacred medium, the oral invitation as myth remains fragile in human hands. While nature may not forget its co-creative process with its human reflection – nature as reflected in human experience – humans may forget it. Thus we see the development of the written language, in its best light, as a preservation of the oral tradition. As Sean Kane observes in Wisdom of the Mythtellers, written language contains – and often traps – myth in unexpected ways. One must remember the communal purpose of myth, in terms of ritual, ceremony, or transmission of wisdom in a community, to understand that myth can slip through the cracks of containers. The human being as a container must then tend towards history as history tends towards him. The spoken word apparently allows for an almost instantaneous representation of mythical or divine experience, as it does not necessarily rely on individuals learning written symbols. This suggests that many members of the community may encounter the myth more fully as it traverses the mysterious. The community aspect of myth refers to the mutual interaction between nature, myth teller, and community in the recognition, representation, and revision of history. Sean Kane notes that myths emerge around the natural... center of the card... ing. The myth remains for me the meaning of my existence in relation to the major and surrounding ecologies. May I co-create a myth with nature to enliven my “psycho-ecological niche” with purpose, as Bill Plotkin suggests, and contribute to that essence in a more fundamental and authentic way as engagement with the Mystery of the greater ecology means a full and embodied life for me. As I continue to engage my inner and outer ecologies for those instances where personal and ancestral myth emerges from the earth or whispers from tree leaves, I am reminded of how much distance I experience from both Self and nature. In this way, this lack of coexistence with the myth, I approach the pain of a survivor with a soulless life. From this pain, I imagine, I will be reminded every day of my connection with what is alive around and in me: what myth grows in this process.