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vital if it is primarily concerned with humanity.

      The fate of the Sky God reminds us of another popular misconception. It is often assumed that the early myths gave people in the pre-scientific world information about the origin of the cosmos. The story of the Sky God represented exactly this type of speculation, but the myth was a failure, because it did not touch people’s ordinary lives, told them nothing about their human nature and did not help them to solve their perennial problems. The demise of the Sky Gods helps to explain why the Creator God worshipped by Jews, Christians and Muslims has disappeared from the lives of many people in the West. A myth does not impart factual information, but is primarily a guide to behaviour. Its truth will only be revealed if it is put into practice – ritually or ethically. If it is perused as though it were a purely intellectual hypothesis, it becomes remote and incredible.

      The High Gods may have been demoted, but the sky never lost its power to remind people of the sacred. Height has remained a mythical symbol of the divine – a relic of Palaeolithic spirituality. In mythology and mysticism, men and women regularly reach for the sky, and devise rituals and techniques of trance and concentration that enable them to put these ascension stories into practice and ‘rise’ to a ‘higher’ state of consciousness. Sages claim that they have mounted through the various levels of the celestial world until they reach the divine sphere. Yoga practitioners are said to fly through the air; mystics levitate; prophets climb high mountains and break into a more sublime mode of being.¹¹ When people aspired towards the transcendence represented by the sky, they felt that they could escape from the frailty of the human condition and pass to what lies beyond. That is why mountains are so often holy in mythology: midway between heaven and earth, they were a place where men such as Moses could meet their god. Myths about flight and ascent have appeared in all cultures, expressing a universal desire for transcendence and liberation from the constraints of the human condition. These myths should not be read literally. When we read of Jesus ascending to heaven, we are not meant to imagine him whirling through the stratosphere. When the Prophet Muhammad flies from Mecca to Jerusalem and then climbs up a ladder to the Divine Throne, we are to understand that he has broken through to a new level of spiritual attainment. When the Prophet Elijah ascends to heaven in a fiery chariot, he has left the frailty of the human condition behind, and passed away into the sacred realm that lies beyond our earthly experience.

      Scholars believe that the very first myths of ascent date back to the Palaeolithic period, and that they were associated with the shaman, the chief religious practitioner of hunting societies. The shaman was a master of trance and ecstasy, whose visions and dreams encapsulated the ethos of the hunt, and gave it a spiritual meaning. The hunt was highly dangerous. Hunters would leave their tribe for days at a time, would have to relinquish the security of their cave, and risk their lives to bring food back to their people. But, as we shall see, it was not merely a pragmatic enterprise, but, like all their activities, had a transcendent dimension. The shaman also embarked on a quest, but his was a spiritual expedition. It was thought that he had the power to leave his body and to travel in spirit to the celestial world. When he fell into a trance, he flew through the air and communed with the gods for the sake of his people.

      In the Palaeolithic cave shrines of Lascaux in France and Altamira in Spain, we find paintings depicting the hunt; alongside the animals and the huntsmen, there are men wearing bird masks, suggestive of flight, who were probably shamans. Even today, in hunting societies from Siberia to Tierra del Fuego, shamans believe that when they go into a trance they ascend to heaven and speak with the gods, as all humans did long ago in the Golden Age. A shaman is given special training in the techniques of ecstasy. Sometimes he suffers a psychotic breakdown during his adolescence, which represents a severance from his old profane consciousness and the recovery of powers that were given to the very earliest human beings but which have now been lost. In special ritual sessions, the shaman falls into a trance to the accompaniment of drums and dancing. Often he climbs a tree or a post that symbolises the Tree, Mountain or Ladder that once linked heaven and earth.¹² A modern shaman describes his journey through the depths of the earth to heaven in this way:

      When the people sing, I dance. I enter the earth. I go in at a place like a place where people drink water. I travel a long way, very far . . . When I emerge, I am already climbing. I’m climbing threads, the threads that lie over there in the south . . . and when you arrive at God’s place, you make yourself small . . . You do what you have to do there. Then you return to where everybody is.¹³

      Like the dangerous expedition of the hunter, the shaman’s quest is a confrontation with death. When he returns to his community his soul is still absent from his body, and he has to be revived by colleagues, who ‘take hold of your head and blow about the sides of your face. This is how you manage to be alive again. Friends, if they don’t do that to you, you die . . . you just die and are dead.’¹⁴

      Spiritual flight does not involve a physical journey, but an ecstasy in which the soul is felt to leave the body. There can be no ascent to the highest heaven without a prior descent into the depths of the earth. There can be no new life without death. The themes of this primitive spirituality would recur in the spiritual journeys undertaken by mystics and yogins in all cultures. It is highly significant that these myths and rituals of ascension go back to the earliest period of human history. It means that one of the essential yearnings of humanity is the desire to get ‘above’ the human state. As soon as human beings had completed the evolutionary process, they found that a longing for transcendence was built into their condition.

      Shamans operate only in hunting societies, and animals play an important role in their spirituality. During his training, a modern shaman sometimes lives with animals in the wild. He is supposed to meet an animal, who will instruct him in the secrets of ecstasy, teach him animal language, and become his constant companion. This is not regarded as a regression. In hunting societies, animals are not seen as inferior beings, but have superior wisdom. They know the secrets of longevity and immortality, and, by communing with them, the shaman gains an enhanced life. In the Golden Age, before the fall, it is thought that human beings could talk with animals, and, until he has recovered this prelapsarian skill, a shaman cannot ascend to the divine world.¹⁵ But his journey also has a practical objective. Like the hunter, he brings food to his people. In Greenland, for example, the Eskimos believe that the seals belong to a goddess, who is called the Mistress of Animals. When there is a shortage of game, the shaman is dispatched to appease her and end the famine.¹⁶

      It is likely that the Palaeolithic peoples had similar myths and rites. It is a crucial fact that homo sapiens was also ‘the hunter ape’, who preyed on other animals, killed and ate them.¹⁷ Palaeolithic mythology also seems to have been characterised by great reverence for the animals that men now felt compelled to kill. Humans were ill-equipped for hunting, because they were weaker and smaller than most of their prey. They had to compensate for this by developing new weapons and techniques. But more problematic was a psychological ambivalence. Anthropologists note that modern indigenous peoples frequently refer to animals or birds as ‘peoples’ on the same level as themselves. They tell stories about humans becoming animals and vice versa; to kill an animal is to kill a friend, so tribesmen often feel guilt after a successful expedition. Because it is a sacred activity and charged with such high levels of anxiety, hunting is invested with ceremonial solemnity and surrounded with rites and taboos. Before an expedition, a hunter must abstain from sex and keep himself in a state of ritual purity; after the killing, the meat is stripped from the bones, and the skeleton, skull and pelt are carefully laid out in an attempt to reconstruct the animal and give it new life.¹⁸

      It seems that the very first hunters felt a similar ambivalence. They had to learn a hard lesson. In the pre-agricultural age, they could not grow their own food so the preservation of their own lives meant the destruction of other creatures to whom they felt closely akin. Their chief prey were the great mammals, whose bodies and facial expressions resembled their own. Hunters could see their fear and identify with their cries of terror. Their blood flowed like human blood. Faced with this potentially intolerable dilemma, they created myths and rituals that enabled them to come to terms with the murder of their fellow-creatures, some of which have survived in the mythologies of later cultures. People continued to feel unhappy about the slaughter and consumption of animals long after the Palaeolithic

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