Aboriginal Dreaming Quotes

It (Life) is constantly changing, and yet it remains the same.

The Dreaming is now. The Dreaming is always; forever; it circles around and around. It never ends. It's always happening, and us mob, we're part of it, all the time, everywhere, and every-when too.

One day I asked my mother, "Mom, where's my dreaming place?" And she took me up in the hills and showed me a waterfall. "That's your dreaming place," she told me. "When you die you'll go back in there. And you'll be there forever. You'll be in that waterfall, watching the seasons come and go like your spiritual ancestors. In that spot, you will be part of the land." That is why we teach you not to harm or even mark the land. That would be like getting a knife and cutting yourself.

The Australian aborigines, reckoned to be among the most primitive of races upon evidence that is far from conclusive, have a region that is well-developed. They worship the Earth Mother, and recognise in their graceful, plaintive stories the prior existence of culture heroes as well limned as any in Valhalla. To an amazing degree they feel the reality of the metaphysical world they have created––the dream-time, which is neither a dream nor a period, or if it is a period is one which has no dimension, so that the past and the present exist together.

But the Australians, what do the Australians do? How do they structure their landscape? For a start they postulate a primal builder, whose work they presume only to interpret: the mythical animal who was active in the “dreamtime,” that is, a primal era, beyond verification, as the name indicates. A time of sleep. The visible landscape is an effect of causes that are to be found in the dreamtime. For example, the snake that dragged itself over this plain creating these undulations, etc., etc. These.. curious Aborigines make sure their eyes are closed while events take place, which allows them to see places as records of events. But what they see is a kind of dream, and they wake into a reverie, since the real story (the snake, not the hills) happened while they were asleep.

The bureaucrats were accountable to their political masters, not accountable to the people whom they were overseeing. And putting it as bluntly as possible, no government ever won votes by spending money on Indians.

The best-known connection between footfall, knowledge and memory is the Aboriginal Australian vision of the Songlines. According to this cosmogony, the world was created in an epoch known as the Dreamtime, when the Ancestors emerged to find the earth a black, flat, featureless terrain. They began to walk out across this non-place, and as they walked they broke through the crust of the earth and released the sleeping life beneath it, so that the landscape sprang up into being with each pace. As Bruce Chatwin explained in his flawed but influential account, ‘each totemic ancestor, while travelling through the country, was thought to have scattered a trail of words and musical notes along the line of his footprints'. Depending on where they fell, these foot-notes became linked with particular features of the landscape. Thus the world was covered by ‘Dreaming-tracks’ that ‘lay over the land as “ways” of communication’, each track having its corresponding Song.... To sing out was–-and still is, just about, for the Songs survive, though more and more of them slip away with each generation–-therefore to find one’s way, and storytelling was indivisible from wayfaring.

He was such a creature as civilized, domestic people in the temperate zone only see in their dreams, and that but dimly; but the like of whom now and then glide among the unchanging Asiatic communities, especially the Oriental isles to the east of the continent— those insulated, immemorial, unalterable countries, which even in these modern days still preserve much of the ghostly aboriginalness of earth’s primal generations,

Psychoanalysis overturned. Instead of the dream being the fulfilment of desires unsatisfied in real life, real life would be the site where desires born of dreams were fulfilled. Instead of being the dumping-ground of the unconscious, dreams would be the matrices of real events - thus becoming like the 'dream' of the Aborigines, for whom a child has to be dreamt before he can be begotten, 'real' paternity being merely the fulfilment of the dream.

And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (arph), -- it is a curved sword, -- and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelth). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (qureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangaean mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a triterme; and it was built by Bosporus, an aboriginal. Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Paeonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. In music, Olympus the Mysian practised the Lydian harmony; and the people called Troglodytes invented the sambuca, a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." [...]

The Papacy was not happy when Columbus relentlessly began petitioning the royals of Spain and England for their favor, seeking funds for Western expeditions. At first they tried to dissuade him but later, fearing he would find patronage and proceed with his venture, they conceded and financially backed his journey of discovery, making sure to put henchmen all about him to watch his every move. They knew, all too well, that America had already been colonized by Scots-Irish mariners and that the far away country contained Irish Stellar temples and Megalithic sites filled with treasure. They had their minds set on pillaging this wealth and making sure the relics of Ireland’s presence in the New World would be attributed to, and regarded as, yet another “unsolvable mystery.” Nowadays, however, when underground chambers of places such as Ohio’s “Serpent Mound” are excavated, all manner of Irish artifacts are brought out. The aboriginal tribes of South and North America were initially elated to see men such as Columbus and Pizarro. They erroneously believed them to be the godmen of old returning to their shores. They could not imagine, not even in their wildest dreams or visions, what kind of mayhem and destruction these particular “gods” were preparing to unleash upon them. According to Conor MacDari, there are thousands of Megalithic sites throughout America of Irish origin. In the state of Ohio there are over five thousand such mounds while in Michigan and Wisconsin there exists over ten thousand sites. None of these sites are of Native Indian origin and, therefore, little academic attention is paid to them. The Native Indians admit that in all cases except two, tribes understood a common language known as Algonquin. This word is Gaelic and means “noble family” or “noble ones.” Hubert Howe Bancroft, in his book Native Races mentions an Indian chief who said his tribe taught their children but one language until they reached eleven years of age, and that language was Irish Gaelic.

These nuts, as far as they went, were a good substitute for bread. Many other substitutes might, perhaps, be found. Digging one day for fishworms, I discovered the ground-nut (Apios tuberosa) on its string, the potato of the aborigines, a sort of fabulous fruit, which I had begun to doubt if I had ever dug and eaten in childhood, as I had told, and had not dreamed it. I had often since seen its crumpled red velvety blossom supported by the stems of other plants without knowing it to be the same. Cultivation has well-nigh exterminated it. It has a sweetish taste, much like that of a frost-bitten potato, and I found it better boiled than roasted. This tuber seemed like a faint promise of Nature to rear her own children and feed them simply here at some future period. In these days of fatted cattle and waving grain-fields this humble root, which was once the totem of an Indian tribe, is quite forgotten, or known only by its flowering vine; but let wild Nature reign here once more, and the tender and luxurious English grains will probably disappear before a myriad of foes, and without the care of man the crow may carry back even the last seed of corn to the great cornfield of the Indian› s God in the southwest, whence he is said to have brought it; but the now almost exterminated ground-nut will perhaps revive and flourish in spite of frosts and wildness, prove itself indigenous, and resume its ancient importance and dignity as the diet of the hunter tribe.

Hunting in my experience—and by hunting I simply mean being out on the land—is a state of mind. All of one’s faculties are brought to bear in an effort to become fully incorporated into the landscape. It is more than listening for animals or watching for hoofprints or a shift in the weather. It is more than an analysis of what one senses. To hunt means to have the land around you like clothing. To engage in a wordless dialogue with it, one so absorbing that you cease to talk with your human companions. It means to release yourself from rational images of what something “means” and to be concerned only that it “is.” And then to recognize that things exist only insofar as they can be related to other things. These relationships—fresh drops of moisture on top of rocks at a river crossing and a raven’s distant voice—become patterns. The patterns are always in motion. Suddenly the pattern—which includes physical hunger, a memory of your family, and memories of the valley you are walking through, these particular plants and smells—takes in the caribou. There is a caribou standing in front of you. The release of the arrow or bullet is like a word spoken out loud. It occurs at the periphery of your concentration. The mind we know in dreaming, a nonrational, nonlinear comprehension of events in which slips in time and space are normal, is, I believe, the conscious working mind of an aboriginal hunter. It is a frame of mind that redefines patience, endurance, and expectation. The focus of a hunter in a hunting society was not killing animals but attending to the myriad relationships he understood bound him into the world he occupied with them. He tended to those duties carefully because he perceived in them everything he understood about survival. This does not mean, certainly, that every man did this, or that good men did not starve. Or that shamans whose duty it was to intercede with the forces that empowered these relationships weren’t occasionally thinking of personal gain or subterfuge. It only means that most men understood how to behave.

The secret magic of this country lay hidden, buried under buildings and blood; but it had never gone away, and it would never disappear. It lay waiting, lost in its own endless dream.

Those who lose dreaming are lost.

Tracker Marks was of a different opinion. Though he seemed more white than a white man, he had no time for their ways. For him his dress, his deportment was no different than staying downwind in the shadows of trees when hunting, blending into the world of those he hunted, rather than standing out from it. Once he had excelled at the emu dance & the kangaroo dance; then his talent led him to the whitefella dance, only now no-one was left of his tribe to stand around the fire & laugh & praise his talent for observation & stealthy imitation. The whites have no law, he told Capois Death, no dreaming. Their way of life made no sense whatsoever. Still, he did not hate them or despise them. They were stupid beyond belief, but they had a power, & somehow their stupidity & their power were, in Tracker Marks’s mind, inextricably connected. But how? he asked Capois Death. How can power & ignorance sleep together? Questions to which Capois Death had no answer.

The Aboriginal never hunts the animal for fun. It is unthinkable, a violation of the law. He hunts the wallaby for food. He hunts the land as the dream tells him. He dances the sacred dance of the animal he hunts.

Indeed, as important as the prospect of physical bodily changes, he saw the immigrant psyche changing as it gradually adopted the psychology of the aboriginal peoples. Despite the best efforts of American whites, fragments of an American Indian soul were constantly appearing in their dreams and fantasies. “The American presents a strange picture,” Jung said, “a European with Negro behavior and an Indian soul. He shares the fate of all usurpers of foreign soil.”18

Canada is a test case for a grand notion – the notion that dissimilar peoples can share land, resources, power and dreams while respecting and sustaining their differences.” So

The enigma that had bothered me in Sydney was beginning to resolve itself. If Australians allowed themselves to be represented worldwide as a nation of beer-sodden boors and hysterical Amazons, it must be through sheer lack of imagination. Like most people everywhere they spent most of their time just getting by, but there was no collective dream or mythology that told them what it was they were supposed to be doing. In that respect they were far behind the Aborigines they had decimated and despised. Yet many signs indicated that the time might not be too far away, when Australians would agree on a better reason for living than to eat a pound of beef a day. When that day came, I thought this would become one of the world’s best places to be. The faces of the old men told me there had been something once that was lost and could be found again.

The Pitjantjatjara and Pintupi don’t wash with water—for one thing because there isn’t much water in the desert, but for another because they don’t want to bother the Rainbow Serpent, the all-powerful creator god who lives around the water holes. Instead they use ashes from their fires to wash themselves, and it doesn’t deodorize them. The thing that fascinated me most was that they have absolutely no possessions. This is connected to the fact that they don’t believe in tomorrow; there is only today. For example, it is very rare to find a kangaroo in the desert. When they find one, they have food to eat, which is a big deal for them. But after they kill and cook the kangaroo, they can never finish it: there’s always lots of meat left. But since they’re always moving from place to place, when they wake up the next morning, they don’t take the meat with them. They just leave everything—the next day is the next day. Ulay and I separated, because among the Aborigines, the men stay with men and the women with women. The two sexes only make love during nights with a full moon, then they separate again. This creates total harmony—they don’t get a chance to bother each other! My main job with the women was watching them present their dreams. Every morning we would go to a field somewhere, and in hierarchical order, starting with the oldest women and moving down to the youngest, they would show us, using a stick to make drawings in the dirt, what they’d dreamed the night before. Each woman would then assign the rest of us roles to act out the dream as they interpreted it. They all had dreams; they all had to show them—dreams playing all day long! As spring turned to summer, the heat would rise to 50 degrees Celsius or more—130-plus degrees Fahrenheit. It’s like a hot wall. If you just stand up and walk a few paces, your heart feels like it’s going to hammer through your chest. You can’t. There are very few trees; there’s very little shade of any kind. So you literally have to be motionless for long periods of time. You function before sunrise and after sunset—that’s it. To stay motionless during the day, you have to slow down everything: your breathing, even your heartbeat. I also want to mention that Aboriginals are the only people I know who don’t take drugs of any kind. Even tea is much too strong a stimulant for them. That’s why they don’t have any kind of resistance to alcohol—it completely wipes out their memory. In the beginning, there were flies everywhere. I was covered with them—in my nose, in my mouth, all over my body. It was impossible to chase them away. Then after three months, I woke up one morning without a single fly on me. It was then that I understood that the flies had been drawn to me because I was something strange and different: as I became one with my surroundings, I lost my attraction.

How quickly they pass, the pioneering days! There is 'virgin' (unenriched, undamaged) country where never a white man has set his feet. Then come a scattering of nomads: the explorers, the gold-rushers, the bushrangers, the prospectors. Then the landgrabbers, followed soon by civilized machinery that makes their grab their own; and within two generations, a vast area of fertile wilderness has lost its secret and is parcelled out like the main street of a city. As this happens, the aboriginals, possessed of ticking clocks and a taste for liquor, withdraw, fascinated and horrified, into the deeper bush. And on their heels there follow restless whites: those who can never settle down, those who believe it's not yet time to wake up from a dream. Surely in a gigantic continent there's always space to find! So they ride on into the interior, away from the creeping railways and the courthouses, till at last they are washed up beyond the mountains on to the shores of the central desert, hemmed in by the tracts of salty sand before them, and the law behind their backs.

Instead of dreams being the place where desires from real life are fulfilled, it would be the real that was the place where desires born of dreams would be fulfilled. Dreams would be a search engine. The Aborigines, for example, scorning biological paternity, give priority to begetting by dreams. Reality would gain by this in becoming much more mysterious and dreams would cease to be the dumping ground of the unconscious.

Thousands of years of wandering stripped the Central Australian aboriginal of independent ability toplan a future, and made him master only of the moment. His dwellings always have been temporary crude things of sticks and leaves and grass, built in a few hours and abandoned at the mystic call of far-away food, water, or tribal ceremony. He gorged himself today, starved tomorrow, and shared his temporary possessions. He believed in his descent from spirit and dream forms of totemic ancestors in an amazingly intricate and ceremonial network, which still baffles many of the world’s foremost anthropologists. A curiously talented race, with the minds of designing mathematicians yet little ability to count; whose great strength and past lay back in the ages of legend and ceremony; whose future was never their own concern, but the pawn of circumstance; a people who could not think ahead, but feverishly worshipped the traditions of the past.

The uplifting rhetoric on Martin Luther King Jr. Day typically reaches as far as his “I have a dream” speech at the huge demonstration in Washington in August 1963. But King did not terminate his activities then. He went on to become a prominent critic of the Vietnam War and to organize and support struggles for housing, workers’ rights, and other popular needs in the North. He was assassinated in 1968 while supporting a garbage workers’ strike,5 the day after he had delivered another memorable speech that is barely known. He was organizing a poor people’s movement and another march on Washington to demand human and civil rights for all Americans, including Aboriginal and white Americans. None of this was tolerable to establishment liberalism. He was bitterly condemned for supposedly losing his way. It’s fine to condemn racist Alabama sheriffs—but “not in my backyard.” His major commitments are omitted from the schools and the media.

Right-wing pundits continually framed First Nations issues as a drain on taxpayers when, in fact, Indigenous communities were presenting a major growth opportunity.

... the government had spent more than four times the amount on lawyers [fighting a First Nations family's request for medical treatment] than would have been required to actually do the surgery.

It was further revealed that the government sometimes refuses to pay for certain medications even after a pediatrician has declared their necessity.

[The federal government memo documents] imply a feeling of bureaucratic effrontery as though this child, who hovered between life and death, was some kind of chiseller to the taxpayer.

But far too many innocent youngsters have been needlessly ground up in a bureaucratic meat grinder. There isn't anything accidental about such a waste of potential and life.

In the fight among politicians, the children lost again.

There is a dream dreaming you.