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.
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.
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.”
FALSE PORTRAIT
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 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.
EARTH AND SERPENT REAWAKEN
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.
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.
