not only self-evident but more real than the material world. ‘Dreamtime’ – which Australians experience in sleep and in moments of vision – is timeless and ‘everywhen’. It forms a stable backdrop to ordinary life, which is dominated by death, flux, the endless succession of events, and the cycle of the seasons. Dreamtime is inhabited by the Ancestors – powerful, archetypal beings who taught humans the skills that are essential to their lives, such as hunting, war, sex, weaving and basket-making. These are, therefore, not profane but sacred activities, which bring mortal men and women into contact with Dreamtime. When an Australian goes hunting, for example, he models his behaviour so closely on that of the First Hunter that he feels totally at one with him, caught up in that more powerful archetypal world. It is only when he experiences this mystical unity with Dreamtime that his life has meaning. Afterwards, he falls away from that primal richness and back into the world of time, which, he fears, will devour him and reduce all that he does to nothingness.3
The spiritual world is such an immediate and compelling reality that, the indigenous peoples believe, it must once have been more accessible to human beings. In every culture, we find the myth of a lost paradise, in which humans lived in close and daily contact with the divine. They were immortal, and lived in harmony with one another, with animals and with nature. At the centre of the world there was a tree, a mountain, or a pole, linking earth and heaven, which people could easily climb to reach the realm of the gods. Then there was a catastrophe: the mountain collapsed, the tree was cut down, and it became more difficult to reach heaven. The story of the Golden Age, a very early and almost universal myth, was never intended to be historical. It springs from a strong experience of the sacred that is natural to human beings, and expresses their tantalising sense of a reality that is almost tangible and only just out of reach. Most of the religions and mythologies of archaic societies are imbued with longing for the lost paradise.4 The myth was not simply an exercise in nostalgia, however. Its primary purpose was to show people how they could return to this archetypal world, not only in moments of visionary rapture but in the regular duties of their daily lives.
Today we separate the religious from the secular. This would have been incomprehensible to the Palaeolithic hunters, for whom nothing was profane. Everything they saw or experienced was transparent to its counterpart in the divine world. Anything, however lowly, could embody the sacred.5 Everything they did was a sacrament that put them in touch with the gods. The most ordinary actions were ceremonies that enabled mortal beings to participate in the timeless world of ‘everywhen’. For us moderns, a symbol is essentially separate from the unseen reality to which it directs our attention, but the Greek symballein means ‘to throw together’: two hitherto disparate objects become inseparable – like gin and tonic in a cocktail. When you contemplated any earthly object, you were therefore in the presence of its heavenly counterpart. This sense of participation in the divine was essential to the mythical worldview: the purpose of a myth was to make people more fully conscious of the spiritual dimension that surrounded them on all sides and was a natural part of life.
The earliest mythologies taught people to see through the tangible world to a reality that seemed to embody something else.6 But this required no leap of faith, because at this stage there seemed to be no metaphysical gulf between the sacred and the profane. When these early people looked at a stone, they did not see an inert, unpromising rock. It embodied strength, permanence, solidity and an absolute mode of being that was quite different from the vulnerable human state. Its very otherness made it holy. A stone was a common hierophany – revelation of the sacred – in the ancient world. Again, a tree, which had the power effortlessly to renew itself, incarnated and made visible a miraculous vitality denied to mortal men and women. When they watched the waning and waxing of the moon, people saw yet another instance of sacred powers of regeneration,7 evidence of a law that was harsh and merciful, and frightening as well as consoling. Trees, stones and heavenly bodies were never objects of worship in themselves but were revered because they were epiphanies of a hidden force that could be seen powerfully at work in all natural phenomena, giving people intimations of another, more potent reality.
Some of the very earliest myths, probably dating back to the Palaeolithic period, were associated with the sky, which seems to have given people their first notion of the divine. When they gazed at the sky – infinite, remote and existing quite apart from their puny lives – people had a religious experience.8 The sky towered above them, inconceivably immense, inaccessible and eternal. It was the very essence of transcendence and otherness. Human beings could do nothing to affect it. The endless drama of its thunderbolts, eclipses, storms, sunsets, rainbows and meteors spoke of another endlessly active dimension, which had a dynamic life of its own. Contemplating the sky filled people with dread and delight, with awe and fear. The sky attracted them and repelled them. It was by its very nature numinous, in the way described by the great historian of religion, Rudolf Otto. In itself, without any imaginary deity behind it, the sky was mysterium tremendum, terribile et fascinans.9
This introduces us to an essential element of both the mythical and the religious consciousness. In our sceptical age, it is often assumed that people are religious because they want something from the gods they worship. They are trying to get the Powers That Be on their side. They want long life, freedom from sickness, and immortality, and think that the gods can be persuaded to grant them these favours. But in fact this very early hierophany shows that worship does not necessarily have a self-serving agenda. People did not want anything from the sky, and knew perfectly well that they could not affect it in any way. From the very earliest times, we have experienced our world as profoundly mysterious; it holds us in an attitude of awe and wonder, which is the essence of worship. Later the people of Israel would use the word qaddosh to denote the sacred. It was ‘separate, other’. The experience of pure transcendence was in itself profoundly satisfying. It gave people an ecstatic experience by making them aware of an existence that utterly transcended their own, and lifted them emotionally and imaginatively beyond their own limited circumstances. It was inconceivable that the sky could be ‘persuaded’ to do the will of poor, weak human beings.
The sky would continue to be a symbol of the sacred long after the Palaeolithic period. But a very early development showed that mythology would fail if it spoke of a reality that was too transcendent. If a myth does not enable people to participate in the sacred in some way, it becomes remote and fades from their consciousness. At some point – we do not know exactly when this happened – people in various far-flung parts of the world began to personify the sky. They started to tell stories about a ‘Sky God’ or ‘High God’, who had single-handedly created heaven and earth out of nothing. This primitive monotheism almost certainly dates back to the Palaeolithic period. Before they began to worship a number of deities, people in many parts of the world acknowledged only one Supreme God, who had created the world and governed human affairs from afar.
Nearly every pantheon has its Sky God. Anthropologists have also found Him among such tribal peoples as the Pygmies, the Australians and the Fuegians.10 He is First Cause of all things and Ruler of heaven and earth. He is never represented by images and has no shrine or priest, because he is too exalted for a human cult. The people yearn toward their High God in prayer, believe that he is watching over them and will punish wrongdoing. Yet he is absent from their daily lives. The tribesmen say that he is inexpressible and can have no dealings with the world of men. They may turn to him in a crisis, but he is otherwise absent and is often said to have ‘gone away’, or ‘disappeared’.
The Sky Gods of the ancient Mesopotamians, Vedic Indians, Greeks and Canaanites all dwindled in this way. In all the mythology of all these peoples, the High God is at best a shadowy, powerless figure, marginal to the divine pantheon, and more dynamic, interesting and accessible deities, such as Indra, Enlil and Baal, had come to the fore. There are stories that explain how the High God was deposed: Ouranos, the Sky God of the Greeks, for example, was actually castrated by his son Kronos, in a myth that horribly illustrates the impotence of these Creators, who were so removed from the ordinary lives of human beings that they had become peripheral. People experienced the sacred power of Baal in every rainstorm; they felt the force of Indra every time they were possessed by the transcendent fury of battle. But the old Sky Gods did not touch people’s lives at all. This very early development makes it clear that mythology will not succeed if it concentrates