Everything that has a spatial existence results from a relationship between the Dreaming and the perceivable world, between the conscious and unconscious aspects of the mind. To the Aborigines, the rainbow symbolises the edge of the unconscious; it is the Dreaming, where the hidden potentials become visible. Birds, who wing their way through space, are the messengers of the unconscious, and flashes of lightning are violent discharges of energy from the depths of the unconscious.

To the Aborigines, violating the sacred relationship between human groups and their place of origin represents a spiritually degenerate condition that has disrupted the fundamental harmony on which creation is based.

Consciousness as a field of activity with the potential to create unlimited forms, comparisons, analogies, and meanings is to approach the space perception of the Dreamtime. All spatial relationships in Dreamtime are primarily symbolic. Definition and information are not transported across distances and time; they are an integral part of consciousness expressing itself as spatial order and arrangement. For this reason, if an Aboriginal child inadvertently kicks a stone or twig, they are instructed by a tribal elder to replace it exactly as it was.

To the Aborigines, the spatial landscape is a perfect symbolic description of humans’ psychic content and the conventional forces that created the world. To disturb the earth in any way is to obscure the meaning and history of humanity and reality. Knowledge is shared through resonance in space and time. Purpose, not space and time, connects all things.

The logic of space is the logic of a dream. An Aboriginal woman recently interviewed on television said, “With your vision, you see me sitting on a rock, but I am sitting on the body of my ancestor. The earth, his body, and my body are identical.” The logic of dreams does not prevent our being from flowing into the being of other creatures so that we live in their form and awareness. In dreams, other animals enter and inhabit us—every character in a plan fabricated from the stuff of consciousness. In dreams, subject and object interpenetrate.

The Aborigine Tradition maintains that the extraordinary reality of the Dreamtime can only be experienced through extraordinary states of consciousness

There is no external space separate from the internal. There are no objects or events-be; they are stars, spaceships, or molecules different from the feelings, desires, projections, activities, and consciousness images. All are children born from the relationship between the conscious and the unconscious. Once we become deluded by imbalanced modes of perception or misconstructed language into believing that space is separate from consciousness and time is other than the rhythmic swing between the subjective and the objective, we have lost sight of the reality of creation.

The phenomenal world is considered the dream of ancestral beings. Neither the dream nor the supernatural world is regarded as an illusion; together, they constitute reality. Toward the end of life, the visionary biologist Gregory Bateson intuited the existence of the Dreamtime.

“The individual mind is imminent, but not only in the body. It is imminent also in pathways and messages outside the body, and there is a larger mind of which the particular reason is only a sub-system. This larger mind is comparable to God and is perhaps what some people mean by God, but it is still imminent in the entire interconnected social systems and planetary ecology.”


Archaeologists today build their far-reaching historical theories on an excavated scrap of earthenware, the radiocarbon dating of a piece of bone, or even the analysis of a single fossil blood cell. Still, these scraps represent only a tiny fragment of what has been consumed through time in the loamy bosom of the earth. It is absurd to treat history as an exact science, particularly prehistory. There is no direct access to the past; historical events are immaterial and are not subject to experimentation. All remains, records, and memories depend on subjective, interpretive, and linguistic mental processes founded on individual perceptions and shaped by limited or pre-committed perspectives. Martin Bernal has stated the problem succinctly in his book, Black Athena:

“Twentieth-century prehistory is bedevilled by a particular search for proof called “archaeological positivism.”
It is a fallacy that deals with “objects” make
one “objective”; the belief that interpretations of historical evidence are as solid as the archaeological finds themselves. This faith elevates hypotheses based on archaeology to “scientific” status. It demotes information about the past from other sources- legends, place names, religious cults, language and linguistic and script dialects distribution.”

The traditional culture of the Aborigines is a rich storehouse of human and social experiences. It is of utmost importance that, in our vanity and ignorance, mankind does not deprive themselves of this legacy, which contains the keys to survival during the perilous, war-torn darkness and pollution of our present era.

The narrow foundation of proof-based, inductive history science leads to the proliferation of competing renditions and theories. Academic contention does nothing to help us enter the spiritual vision and the multilayered symbolic language that are prerequisites to any knowledge of the Dreamtime. Suppose we respect the wonder of indigenous cultures and acknowledge their interpretation of existence as valid. In that case, their myths and rituals fall open to reveal the web of interconnectedness beneath our segmented perception. These myths allow us to integrate, in a single perception, our spiritual, psychic, psychological, and physical perceptions of the world.


The flowing patterns of geomagnetic energy are the psychic circulation systems of the earth’s body. This invisible blood nourishes the cultural unfolding of the earth’s unborn child, the human tribes. It is mirrored within her body by many branching veins of magnetically sensitive minerals and crystals. The human body is also enveloped in fields of subtle energy, which flow in resonance with its bodily blood. The harmony between the psychic and physical circulation of earth and man maintains a communication channel, like an umbilical cord, through repeated cycles of death and rebirth. We observe this process as civilizations change and develop.

The world in Aboriginal cosmology was created perfectly by the ancestor beings. Humanity’s role was to keep the earth in its original perfection by adhering to a revelatory Law. In following this rudimentary knowledge, humans will maintain, in society and their physical bodies, the capacity to adapt to the changes in the earthly environment.

The gathering and hunting phase represents the fetus harmoniously secure within the earth’s womb. This phase is followed by the rapid trauma of labour and a continuing process of separation and externalisation throughout life, represented by the development of agriculture and technology. The cycle culminates at death with reabsorption or rebirth into the original whole. The same pattern is expressed in civilisations as an expansion into an empire, decadence, and finally, oblivion. These patterns repeat through vast cycles, each phase and transition written in the potential energy that earth and its people receive from preexistent cosmic and metaphysical forces.


At this juncture in human history, we must recover a sense of the profound logic that underlies the Aboriginal language, rituals, and way of life. The potential of the Dreaming is still alive, both physically and psychologically, and holds the promise of an astonishing awareness that stretches beyond the bounds of our five senses. No objective can be of greater significance for human survival than the recovery of the Dreaming. The Aboriginal way of life and the Aboriginal revelation hold the seeds for the rebirth of the Dreamtime in humanity.

If the fulfilment and delineation of the human person with a social, natural, and supernatural (self-transcendent) setting is a universally valid measure for the evaluation of culture, primitive societies are our primitive superiors

Published by Bugal Wena

I hold a goldmine of inherited cultural information and a direct connection between knowledge. Bugal Wena - Caring and Caring.


  1. Would it be correct to say that the Mowie are currently affecting the Dreaming of most folks? My guess is that as soon as we re-learn to understand that at a deeper level, we can take back our power to re-create the Dreamtime and natural balance in the physical?

Comments are closed.

%d bloggers like this: