473:, in which he described it as a "very enjoyable" book, praising the book's vignettes as making it "eminently readable". Although remarking that the authors' "endorse cognitive interpretations that are quite different from the more economic and practical interpretations that I generally favor", Hayden nevertheless commented that he agreed with their basic premise. He comments that while some of their assertions do seem plausible, others – for instance their claims that the idea of a tiered cosmos has a neurological basis – are less so, being the sort of "speculative indulgences" that he believes typify "English archaeology". Moving on to discuss the authors' views on the relationship between altered states of consciousness and power elites, he expresses his disagreement with them, noting that "the issues of domestication and the emergence of socioeconomic complexity are poorly served by cognitively based explanations."
496:, praising its "superb writing" and "lavishly illustrated descriptions" of archaeological sites. Although he notes that most archaeologists would concur that Neolithic people probably believed in a spirit world, he expressed his belief that "they may balk at the idea" that the act of climbing down step ladders at Çatalhöyük symbolized the descent into the underworld or that hearths in the floors of 'Ain Ghazal symbolized the transformation of fire, rather than the remnants of cookery. He also noted that archaeologists would be more receptive to their idea that geometric patterns on European megaliths have parallels with similarities in Southern Africa and California. Concluding his review, Balter remarked that the authors "can be assured that their foray into the Neolithic mind will not be ignored."
197:, which the authors discern as a three-stage process leading to visionary experiences. Arguing that such altered experiences have provided the background to religious beliefs and some artistic creativity throughout human history, they focus their attention on the Neolithic, or "New Stone Age" period, when across Europe, communities abandoned their nomadic hunter-gatherer lifestyles and settled to become sedentary agriculturalists.
351:
252:
446:(2005), she nevertheless thought their approach similar to it. Ultimately acknowledging that the analysis on offer do not require the neurological backing that the authors provide, Johnston suggested that the contemporary preoccupation with rooting archaeological interpretations in "biological reality" was a part of the "21st-century mind".
309:, which the authors argue was probably divided into several tiered realms through which shamans were believed to traverse while in an altered state of consciousness. They follow this with a discussion of the shamanic symbolism of the eye, drawing comparisons with the eyes in the clay statues from 'Ain Ghazal and the
270:, in which humans became increasingly sedentary and developed agriculture. Discussing the various different understandings of the Neolithic advocated within archaeology, they propose that it should be seen as a "revolutionary" period than as "a revolution" in itself, in this way challenging the view made famous by
462:
noted the controversial nature of the "three stages of trance" model, proclaiming that those already unconvinced by the Lewis-Williams' theory will get little from the new book. Scarre noted that there was "much to question and to applaud" in the work, before highlighting that the use of evidence was
328:
In the fifth chapter, "Domesticating Wild Nature", the authors seek to explore how the people of the
Neolithic Near East might have understood the concepts of "death", "birth" and the "wild", drawing on ethnographic examples from various recorded shamanistic societies in order to do so. Chapter six,
437:
journal, in which she noted that many of the authors' analyses were "interesting, and sometimes quite new and innovative." However, she also felt that there was a disconnection between the theoretical underpinnings to the tome and the analyses that followed; noting that while they were trying to
243:
In their preface, Lewis-Williams and Pearce explain their approach, and their reasons for comparing megalithic art and archaeology from the Near East and
Atlantic Europe. They express their opinion that such comparisons are made possible – despite the cultural and geographical differences
278:'s concept of the Symbolic Revolution. From there, they discuss the role of religion, suggesting that it should be understood as a tripartite system uniting experience, practice and belief. This leads to a discussion of some of the earliest archaeological evidence for the Neolithic, at
305:. Listing the symptoms of such altered states, they put forward their three-stage model for how the human brain experiences these states, and then interpret them as recognisable images. Chapter three, "Seeing and Building a Cosmos", proceeds to discuss early humanity's conceptions of
402:. From there, they look at the art motifs found at sites in this part of the continent, highlighting the argument of Dronfield that such motifs were an attempt to depict entopic phenomena, in doing so drawing ethnographic parallels with the artworks created by shamans among the
393:
In the penultimate chapter, "Religion de
Profundis", the authors examine a number of recurring features in Neolithic Western Europe which they believe can shed light on the religious beliefs of the period. Exploring ritual elements to the act of flint mining at such sites as
337:, they discuss Lévi-Strauss's ideas of neurologically based "mythemes" that provided the building blocks for myths; although rejecting his structuralism, they concur that there is a neuropsychological "deep structure" behind mythology, and proceed to compare the
224:. The authors argue that these monuments illustrate the influence of altered states of consciousness in constructing cosmological views of a tiered universe, in doing so drawing ethnographic parallels with
286:, both in Southeastern Turkey, referring to the theory that the ritual beliefs practiced here resulted in the development of agriculture. Lewis-Williams and Pearce round off the chapter by quoting
329:"Treasure the Dream Whatever the Terror", discusses how aspects of consciousness and cosmology can make their way into myth, expanding on the problematic nature of defining "myth". Turning to the
200:
Adopting case studies from the opposite ends of
Neolithic Europe, Lewis-Williams and Pearce discuss the archaeological evidence from both the Near East – including such sites as
317:– and argues that their layout and design may have reflected shamanistic conceptions of cosmology. In doing so, the authors draw parallels with the ethnographically-recorded
231:
Academic reviews published in peer-reviewed journals were mixed. Critics argued that the use of evidence was selective, and that there was insufficient evidence for the authors'
354:
The entrance stone to
Newgrange; Lewis-Williams and Pearce argue that these motifs represent entopic phenomena that have resulted from altered states of consciousness.
301:
In the second chapter, "The
Consciousness Contract", the authors explore such altered states of consciousness, beginning with a discussion of the life and work of
291:
313:
from other Near
Eastern sites. Chapter four, "Close Encounters with a Built Cosmos", examines two Neolithic settlements in the Near East – 'Ain Ghazal and
869:
358:
The seventh chapter, "The Mound in the Dark Grove", turns its attention to
Atlantic Europe, on the western end of the continent. Opening with a reference to
484:
in which he highlighted its "popular tone and style" and use of the "contentious" three mode-model of trance states, a model he dismisses as a "myth". In
406:
of
Amazonia. The concluding chapter, "East is East and West is West", discusses the authors' views on the potential of their theory, making reference to
884:
874:
27:
894:
489:
796:
382:, Ireland, the home to a number of Early Neolithic tombs. Lewis-Williams and Pearce turn their attention to the most prominent two,
127:
390:, arguing that their architectural designs reflect cosmological views of the world influenced by altered states of consciousness.
889:
232:
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165:
295:
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135:
904:
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182:(2002), the book discusses the role of human cognition in the development of religion and Neolithic art.
302:
153:
178:
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40:
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371:
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274:. Moving on to an exploration of why humans adopted agriculture, they proclaim their adherence to
209:
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26:
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is that irrespective of cultural differences, all humans share the ability to enter into
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and leads different societies to develop similar religious and cosmological beliefs.
858:
411:
403:
395:
359:
330:
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244:– because of the "universal functioning of the human brain" which unites all
169:
362:, the authors focus their attention on two Early Neolithic tombs on the island of
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Inside the
Neolithic Mind: Consciousness, Cosmos and the Realm of the Gods
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Inside the Neolithic Mind: Consciousness, Cosmos and the Realm of the Gods
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Inside the Neolithic Mind: Consciousness, Cosmos and the Realm of the Gods
363:
318:
255:
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Chapter one, "The Revolutionary Neolithic", explores the background to
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selective, and that the art on the Breton megaliths was not included.
399:
387:
259:
217:
349:
250:
438:
avoid the neurological determinism which had been critiqued by
160:
religious beliefs in Europe co-written by the archaeologists
235:. Others praised the accessible and engaging writing style.
780:
The Mind in the Cave: Consciousness and the Origins of Art
176:
in 2005. Following on from Lewis-Williams' earlier work,
325:
buildings were understood as cosmological microcosms.
212:– and Atlantic Europe, including the sites of
734:Hayden, Brian D. (2006), "Prehistoric Imaginings",
398:, they discuss the potential shamanic symbolism of
133:
121:
113:
97:
89:
79:
69:
55:
47:
36:
480:Archaeological Services reviewed the work for the
469:published a review authored by Brian D. Hayden of
414:perspectives when dealing with past societies.
374:. Chapter eight, "Brú na Bóinne", examines the
787:Lewis-Williams, David; Pearce, David (2005).
347:narrative, "The Cave of the Reindeer Woman."
8:
19:
766:(3), American Anthropological Association,
172:, South Africa. It was first published by
25:
18:
729:(6), Archaeological Institute of America
509:
233:three-stage model of entoptic phenomena
754:Johnston, Susan A. (2006), "Review of
830:Webster, David S. (2005), "Review of
492:, Michael Balter positively reviewed
410:and arguing for the need to consider
294:", written after an experience in an
7:
870:Academic studies of ritual and magic
490:Archaeological Institute of America
228:cultures in Siberia and Amazonia.
14:
806:Scarre, Chris (2007), "Review of
442:and Patricia Helvenston in their
836:European Journal of Archaeology
482:European Journal of Archaeology
191:altered states of consciousness
166:University of the Witwatersrand
778:Lewis-Williams, David (2002).
637:Lewis-Williams and Pearce 2005
625:Lewis-Williams and Pearce 2005
613:Lewis-Williams and Pearce 2005
601:Lewis-Williams and Pearce 2005
589:Lewis-Williams and Pearce 2005
577:Lewis-Williams and Pearce 2005
565:Lewis-Williams and Pearce 2005
553:Lewis-Williams and Pearce 2005
541:Lewis-Williams and Pearce 2005
529:Lewis-Williams and Pearce 2005
517:Lewis-Williams and Pearce 2005
296:altered state of consciousness
164:and David Pearce, both of the
1:
885:Books by David Lewis-Williams
875:Academic studies of shamanism
791:. London: Thames and Hudson.
258:with animals in high and low
818:(311), The Antiquity Trust,
782:. London: Thames and Hudson.
429:George Washington University
16:Book by David Lewis-Williams
408:Hawkes' ladder of inference
193:, in which they experience
921:
895:Works about cave paintings
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321:people of Amazonia, whose
31:Cover of the first edition
832:Inside the Neolithic Mind
824:10.1017/S0003598X0009503X
808:Inside the Neolithic Mind
772:10.1525/aa.2006.108.3.600
756:Inside the Neolithic Mind
717:Inside the Neolithic Mind
494:Inside the Neolithic Mind
488:, the publication of the
187:Inside the Neolithic Mind
24:
848:10.1179/eja.2005.8.3.319
742:(3), Sigma Xi: 278–279,
713:Balter, Michael (2005),
333:ideas of anthropologist
154:cognitive archaeological
890:Religious studies books
760:American Anthropologist
471:Simon Fraser University
444:Waking the Trance Fixed
434:American Anthropologist
376:valley of the same name
288:Samuel Taylor Coleridge
865:2005 non-fiction books
355:
263:
427:Susan A. Johnston of
366:off the Welsh coast:
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303:Jean-Jacques Rousseau
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639:. pp. 281–290.
627:. pp. 250–280.
615:. pp. 198–249.
603:. pp. 169–197.
591:. pp. 149–168.
579:. pp. 123–148.
476:David S. Webster of
179:The Mind in the Cave
162:David Lewis-Williams
41:David Lewis-Williams
748:10.1511/2006.59.278
567:. pp. 88–122.
372:Barclodiad y Gawres
335:Claude Lévi-Strauss
268:this period of time
21:
736:American Scientist
555:. pp. 60–87.
543:. pp. 37–59.
531:. pp. 13–36.
466:American Scientist
356:
264:
262:from Göbekli Tepe.
195:entoptic phenomena
880:Archaeology books
519:. pp. 6–12.
478:Durham University
454:Durham University
340:Epic of Gilgamesh
174:Thames and Hudson
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90:Publication place
74:Thames and Hudson
64:Religious studies
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272:V. Gordon Childe
81:Publication date
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170:Johannesburg
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842:: 319–321,
723:Archaeology
715:"Review of
697:Balter 2005
673:Hayden 2006
661:Scarre 2007
486:Archaeology
456:writing in
280:Nevalı Çori
226:shamanistic
202:Nevalı Çori
60:Archaeology
905:Çatalhöyük
859:Categories
500:References
315:Çatalhöyük
292:Kubla Khan
210:Çatalhöyük
812:Antiquity
505:Footnotes
459:Antiquity
440:Paul Bahn
418:Reception
384:Newgrange
307:cosmology
290:'s poem "
214:Newgrange
158:Neolithic
156:study of
107:paperback
103:Hardcover
70:Publisher
364:Anglesey
319:Barasana
256:Monolith
239:Synopsis
48:Language
345:Samoyed
343:with a
101:Print (
56:Subject
51:English
795:
400:quartz
388:Knowth
323:maloca
260:relief
218:Knowth
141:930.14
37:Author
152:is a
114:Pages
793:ISBN
412:emic
386:and
370:and
282:and
220:and
208:and
123:ISBN
105:and
85:2005
844:doi
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109:)
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