[189] One thing we can see immediately. Most philosophical concepts^a have mythological ancestors,^b and here philosophy (which we have compared with the mother, for science and history) is seen itself as being the daughter of a much earlier mother, namely the mythological worldview. I^ct is very interesting to see how, in early Greek philosophy, the fundamental concepts ^d[such] as matter and form are born out of mythological and cosmological concepts, and how these concepts, through the whole history of philosophy, still have something which reminds of their birthplace, namely man's mythological imagination. In the moment in which man's philosophical consciousness appears, the conceptual^e elements which are present in all mythological ^fvisions are developed---and that's what philosophy does. This of course presupposes a high valuation of the myth.^g There is not a chaotic, meaningless imagination which is the creator of the myth,^h but an encounter with reality expressing itself in bunches of symbols ⁱwhich we call myths^j. Therefore these myths^k have altogether an element within themselves which can be developed philosophically in the moment in which the philosophical consciousness has arisen. Now for instance, in the idea of gods, or God, a lot of conceptual elements are present which have been developed, step by step, by Greek and modern philosophers. For instance, and first of all, the concept of being. ^lIf you say that the gods have a higher being, more power-of-being, more meaning of being, have relation to time and space different from that which we have to it, causality and substance, etc. ----if this is said about the god in the mythological language ^mof the most primitive child, then this language includes a large amount of philosophical problems,