Interpreting Sapiens’ Consciousness through Paleolithic Cave Art

Interpreting Sapiens’ Consciousness through Paleolithic Cave Art

This book is the first to identify an interpretive path through Paleolithic cave art that can provide plausible meaning to the animal figures in the Lascaux cave in France. The artwork was created during a period described as the Creative Explosion, spanning from 35,000 to 11,000 BC. The author has found that the artists, or shamans, have left clear evidence of aspects of their worldview and by using ethological evidence, such as a bison shedding its winter coat to identify spring as the season portrayed in a specific panel, he adds a level of certainty to his interpretations.

In sum, this book argues that the cave art describes the journey of the soul from the spirit world to the natural world and back, and that it identifies a spectrum of consciousness involving the five traditional senses: sight, smell, touch, taste and hearing. Moreover, the book explores the hunting strategies employed early survival groups which are depicted in the cave art. The role of the shamans' impact on the artwork is also addressed.

The Eagle's Voice

The Eagle's Voice

Gary Maier has written a thriller of the best kind: the mystery is ever out in front of his every sentence and the mystery he faces is that of himself as well as that of the Indian mounds. He excavates himself as unravels the mystery of the bodies and their burial. The book is a page-turner. The expertise he brings to it is fascinating.

The Eagle's Voice is unlike anything I have read dealing with the obvious symbolism of the effigy mounds.... Most Indian people recognize a 'feel' whenever they walk onto a site. I think this is what Gary Maier is trying to help the reader understand, and I believe he does a good job of it.

Description of Sapiens Arts

This website identifies and discusses the symbol systems used by our Sapiens ancestors where animal figures are the graphics that provide the meaning of the communication. Paleolithic cave art from around 40,000 to 11,000 BC and earthworks shaped into animal effigy mounds from around 750 to 1250 AD both use animal figures governed by convention-specific symbols to describe aspects of their worldview. This includes hunting strategies and their belief in an after-life. These communitive creations arose from the inspiration of shamans and were crafted by skillful artists toward culture-specific goals as part of a shamanic tradition which integrated the natural, cultural and spiritual worlds.

Those under the sole influence of the scientific model are becoming aware that the basic paradigm governing early social systems evolved from the graphic to the oral to the pictorial to the written traditions. As more cave art is discovered repeating patterns in the animal figures have become more apparent. Then some Tribes responsible for the earthworks have become more comfortable in sharing the meaning of their symbol systems which has provided an opportunity to better understand their worldview. 

Gary J. Maier MD

About the Author

Gary J. Maier MD

Gary J. Maier MD is a forensic psychiatrist who worked for over thirty years at Mendota Mental Health Institute (MMHI) in Madison, Wisconsin, the site of the world's largest Eagle Effigy Mounds. He has expertise in transcultural psychiatry. He has worked with shamans to diagnose and treat Native patients who believe in an ancestor religion where deceased members of the family continue to have a significant influence on daily life. While he has over fifty papers published in refereed forensic journals his book "The Eagle's Voice" (2001) an interpretation of the effigy mounds on the grounds at MMHI is currently being published as an ebook. Gary has a long standing interest in Native American Tribal cultures. He spent five summers "playing" with Crow and Blackfeet Indian kids in southern Alberta where his uncle was an administrator. In 1972 he spent part of a summer living with the Slavey Indians in the NWT. He has participated for years in a sweat lodge community and has participated in peyote ceremonies as an observer and participant. He is a co-founded of the Ancient Earthwork Society in 1982 and is at present a member of the Board in charge of archiving Professor Scherz' survey maps at the American Geographic Society.

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