Original
Article:
Wildman,
P. (1996). Dreamtime Myth: History as Future (interpreting an
Australian Aboriginal view of history as future). New
Renaissance, ISSN 0939-1657, 7(1), 16-19.
This
article:
Wildman,
P., & Blomeley, B. (1998). Dreamtime Myth: Exploring History as
Future through the Dreamtime Stories of the Magani Whirlpools of
Torres Strait and Gooriala the Rainbow Serpent of Cape York. In S.
Inayatullah & P. Wildman (Eds.),
Futures Studies: Methods, Emerging Issues and
Civilisational Visions. Brisbane: Prosperity Press [multi
media CDRom].
When
we walk upon Mother Earth,
we
always plant our feet carefully
because
we know the faces of our future generations
are
looking up at us from beneath the ground.
We
never forget them.
Oren
Lyons, Faithkeeper,
Onondaga
Indian Nation,
North
America
Dreamtime
Myth:
History
as Future
(interpreting
an Australian Aboriginal view
of
history as future)
Like
a withered leaf at dawn dreaming
back through life of
its re-growth
on
our tree of life*
Abstract
How
can history ever become future? Sounds bizarre doesn't it.
Well maybe the old adage 'if you don't learn from you
mistakes your bound to repeat them' shows how even in our Western
culture this can occur. This
paper interprets an Australian Aboriginal view of this phenomena
where 'dreamtime' can become 'tomorrowtime'.
The specialness of this view is explored in comparison with
many religious traditions. An
epistemological rationale from a Western is presented for respecting
the integrity of such a view. Several
points of relevance for us in 'todaytime' of this wisdom of the
Indigenous are then outlined.
Introduction
European
languages require us to use words like past present and future.
Consequently, we have the notion that time is unilinear, a sort of
‘times arrow’. For Lawlor (1991) this is like the hands of a
clock moving from past to future. From my understanding, Australian
Aboriginal languages don’t have a word for time. In this sense,
the outer external or manifest world is part of the ancestors’
dreaming. Surely only a Western view would hold that such an
interest in dreaming and myth is historical, past oriented and
child's play. Rather, I see dreaming and myth as symbolic
indications of the ‘unmanifesting’ ie.what we do as we are about
to dream. It is the encompassing dream which is past, present and
future and in which our consciousness speciates or produces
particularities.
In
this way, the concept of ‘future’ folds back on itself as
Dreamtime past which then outworks itself to become present reality.
Consequently, Aborigine's undertaking present day walkabouts are, in
effect, dreamtending their collective dream (their myth) as they
re-trace the mythic pathways of their Dreamtime ancestors. In their
waking state they are the dreaming of their ancestors. In turn, the
Dreaming of the present day Aboriginal peoples becomes the waking
state of their ancestors. One’s private dream maybe seen as
one’s personal myth whereas a collective myth (Dreamtime story)
maybe seen as public dreaming.
Here
we explore some crucial aspects of such Indigenous knowledge systems
and draw some lessons to be learned in our modern day chaos of life
in the p/fast lane.
From
Aboriginal Epistemology to Ontology
In
most Indigenous ways of knowing, one needs to abandon the
conventional abstraction of linear western time and replace it with
the cycle of movement of consciousness from dream to outer reality.
This model views creativity as the erotic expression of creation. In
effect, one has to move from epistemology to ontology, where myths
as symbolic codification's of knowledge guide day to day life and
are in turn shaped by their conscious expression.
•
dreamtime
- an Aboriginal perspective
Dreamtime
myths incorporate moral and spiritual understandings as well as all
kinds of practical information. For instance, in this way of being
(ontology), animals and to some extent people, live for the most
part in the Dreaming. Death is movement into the dreaming which then
takes a key role in constructing the active present and future and
thus fundamentally different to much of our western knowledge of
death. This pattern of knowing seems to me to be like the infinity
symbol (¥) symbolising fourfold movements from an inner world to an
outer world and from unconscious to conscious and re-cycle. This
becomes a way of being, an ontology, and is illustrated in the
following figure.
Figure
1: Dreamtime Ontology
The
Specialiness on this View
In
my experience this ontology is unique. It has developed on the
Australian mainland for at least 50,000 years in direct response to
the calls of the ice ages, flora and fauna, landforms, and peoples
of this continent. From
this vantage point there is no need for concepts such as
individuality, ego, possessions, nor is there separation of mind,
matter and soul or Karma as they are commonly understood.
•
some differences
This
view is not unilinear in
the Western time sense,
with the movement into the future being to progress through 'times
arrow' from the past through present to a bigger and better
tomorrow. Nor is this perspective a traditional Christian
one where the manifest ‘I’, is in need of ‘salvation’
because of ‘original sin’ and ‘fallen nature’, which we seek
to overcome through ‘repentance’ in order to become a ‘chosen
one’ and thereby achieve ‘resurrection’.
Also unlike the scientific
tradition there is no separation of subject/object.
Further,
it is not a circular expression, as in the cycle of the ages of the
Eastern, Hindi, sense.
Nor does it suggest an absorption into the cosmic whole as in the Buddhist
journey, which is a sort of reversed Western story/myth leading to
the absorption of the ‘I’. Further, it is not mystic
in the Sufi sense of
seeking all one needs inwardly and taking one’s roots from the
phenomenal world and placing them in the Divine.
Finally it is not mystic in the Gnostic
sense of direct apperception of God.
Rather
it remains, for me, quixotically
and intriguingly unique.
Many of the esoteric anchors in both Western and Eastern
ontology's in this context simply prove to be artefacts even
shibboleths. That is
they are simply not necessary and yet there are parallels between
all the ontology’s eg. the idea of the 'eternal moment'.
Their absence is quixotic in that as Campbell says Aboriginal
cultures are among the oldest intact culture on earth.
It is unique in that it contextualises the present
manifesting moment within the unmanifesting cosmos of the
ancestors’ dreaming and the present dreaming as the ancestors’
present moment. The ontology is anchored securely betwixt the two
worlds and one cannot colonise the other. That is between the
conscious the unconscious, rather than emphasising the conscious as
in the West or unconscious as in the East.
When
this is coupled with 'the eternal moment' as balance between past,
present and future, that is, Point F in Figure 1, we have a
situation which is trans-temporal and trans-consciousness balance,
transteric ie.exoteric and
esoteric. This point/field may be termed and represents the
quadradynamic equilibrium point of the eternal moment where history
may be seen to fold in on itself to become
future. It is my belief that Indigenous initiations occur at this
point. In this context
'eldership' is as a form of spiritual guide ie.in Western terms the
guide archetype of Hermes psychopompus.
In
the context of this ontology there is no need for the fall, original
sin, resurrection, redemption, repentance, salvation, transcendence,
reincarnation, death, time, wounding childhood or materiality in the
way Westerners (and even some Easterners) understand them. Nor are
Nirvana, ego elimination or universal consciousness needed Lawlor
(1991:37,74,183 & 360). The closest I can come to describing
this Indigenous ontology is world soul manifest through archetypal
dreamtime figures, undertaking walkabout dreamtending as active
imagination (in the Jungian sense) Campbell (1988).
•
some similarities
The
aboriginal processes of initiation embedded in dreamtime
consciousness remain unique yet may also be seen to link with many
esoteric traditions. For
instance it embodies the 'eternal moment', as point F in Figure 1,
common to so many esoteric paths.
Further in terms of the initiation process dreamtime
processes reflect aspects of the esoteric process of the following
paths towards spiritual enlightenment, in particular the alchemaic
process.
The
Sufi journey/path of the
seven valleys: quest-> knowledge->love->non
attachment->unity->bewilderment->God realisation
The
seven step alchemaic process:
reflection->recognition->release->remoulding->rebirth->reimmersion->resurrection.
In
turn these are somewhat different to the Bhakti
Path of: total
devotion->synergy->resonance->union->new life->relatio(nship)->total
devotion
In
all these systems there seems to be: a search/experience
period->a period of reflection->an annihilation of present
self/initiation->a union with Dreamtime
consciousness/God->release->rebirth/transumation and->reimmersion
in life.
•
the centrality of spirit of place
Aboriginal
being has never been held in the Western tripartite prison of Greek
rationalist philosophy, Roman law and Christian theology. Aboriginal
ontology remains a liberated ecstatic celebration of its historicity
and its speciating/nurturing of futures potential. It is also
possible to see how such an ontology could evidence telepathy and a
form of consciousness emerging from the land — a sort of noosphere
emerging from the morphogenic spirit of place.
At
the risk of being somewhat controversial, I propose that it may be
this very uniqueness that has contributed to the continued existence
of Aboriginal Dreamtime ontology. That is, it is just so different
to Western ontology that we have had little to ‘hook into’ and
colonise. Thus I believe it is out of our own inability's to
understand something so ‘other’ that the culture ‘survives’.
Almost every 'other' we Westerners ‘pay attention to’,
or try to 'manage', dies.
Even worse, they become 'consumed' as tourist destinations
shown to us as media mastication's of 30-second TV ‘grabs’ on
CNN.
The
recycling, closed-loop nature of Aboriginal ontology, however,
renders it somewhat naive and thus vulnerable to external influences
as ‘others’ such as invasion whereas the Western arrow of
progress penetrates, dissects, then consumes and incorporates the
other, the invaded. Like a funnel it focuses and homogenises
diversity. The West may be seen more as an open loop (an arrow is
the ultimate open loop!) that to survive needs to feed by piercing
and then consuming 'the other' whether this be its future or its
Indigenous cultures.
•
links
to erotic and ecstatic forms of mysticism
Absorption
into the cosmic whole is not the crucial focus of this way of being.
Rather it is the erotic/ecstatic energies released in the corroboree
dance that dances the way of history as future. In turn, these
sexual potencies of metaphysical Dreamtime beings generate the
natural environment with its flora and fauna. These manifestations
act as conscious incantations, even mantras, of the unconscious
dreamscape, even more so, since the erotic energies of humans and
nature can and do affect each other. Perhaps we Westerners have
faint echoes of this fragrance such as lovers’ moonlight, waves
lapping as silvery filigree on a distant shore, perfume, flowers,
colour and seasons.
Some
similarities exist with Sufism and other forms of mysticism such as
Celtic and Hindu with their views of ‘yonder shore’. The Sufi
poet/saint Rumi:
Hand
and spade alike are His (God’s) implicit signs: (our powers of)
thinking upon the end are His explicit declarations
Mathnawi
(2:52-53)
Quoted
in Stepaniants (1994:68).
For
mysticism in general, the visible world corresponds to an invisible
one, and serves as a series of symbols for us of that ‘yonder
shore’. Also basic to much mystic praxis is the ‘resolution of
opposites’ (good evil, right wrong, innocent guilty, white black,
woman man) as perceived in the manifest or exoteric world which
points to esoteric unity. In Sufi terms this resolution is achieved
by a swing or cycling between the conscious and unconscious where
everything is swinging — earth, creatures, even the supernovas.
This cycling or pulsing is reminiscent of that outlined in
Figure 1.
In
much Eastern esoteric practice there seems to be a desire for the
conscious ‘I’ to be absorbed into the 'non physical' cosmic
whole. In contrast in Western conventional esoteric practice eg.
Christianity there seems to be a desire for the conscious 'I' to
achieve individual salvation. Indeed
much Western exoteric science (and its derivatives psychology,
technology and consumerism) seems to demonstrate a desire to
liberate the rational and objective ‘I’ from any form of
unconscious or subjective influences.
Aboriginal cosmology seems rather to celebrate this
physicality and the erotic/ecstatic link between consciousness and
the physical.
The
non traditional, esoteric stream of mystical Christianity side-steps
the intellectual concepts of theology and dogma for embodied
spiritual experience. Medieval mystics such as Mister Eckhart and
Nicholas of Cusa spoke of a deep self-knowledge where the inner-most
core of the world comes to life as embodied spiritual content
Steiner (1971). The
creative, transforming power of this ecstatic experience to recreate
nature and create the future has been recently echoed by the
contemporary Christian monk/eco-theologian Thomas Berry (1988).
From
Ontology to Cosmology
The
cosmos may be conceived as a dynamic system of 'analogical' and/or 'mathological'
relationships, like a text to be read and decoded, a veritable
forest of symbols. This
decoding can be achieved metaphorically and/or mathematically, which
in many regards are mirror images of one another.
Western science has taken the latter rational methodological
path, whereas Indigenous knowledge systems the former symbolical, or
what I call a mythodological, one.
Nevertheless both are about decoding this 'forest' of symbols
which is the cosmos that generates our inquiry into itself. Berry
(1988), Wilber (1977).
Aboriginal
cosmology renders humans us inseparable from the world and the
cosmos. Much of Western environmental piety has a ‘use it and
loose it’ attitude whereby humans and nature are ‘managed’ and
‘protected’ separately. Tacey (1995).
This can be seen as a kind of reflexive endorsement of ‘the
fall’, where Adam and Eve were forced to leave the Garden of
Eco-Unity because of their access to the tree of knowledge. In
Aboriginal contexts, however, consciousness and unconsciousness are
as one swinging in the erotic physicality of the world around us.
For
me, Aboriginal ontology fits with a cosmology that is implicitly
relational. It suggests a category of relational knowledge that is
sadly lacking in the West. In Western terms we often speak of three
ways of knowing or making meaning ie. knowledge for/meaning from:
•
Knowing (scientific — scientia — the ‘only’ real
rational knowledge) which includes
. Doing
(technical — techne)
•
Dialogue (conversation/dialogue/dialectics - hermeneutics)
•
Being (practice — praxis - critics)
Yet
we seldom, if ever, speak of a knowledge for:
•
Seeing (insight — gnosis) or
•
Relating (connecting — relatio, religion — religio‚ to
link back).
The
latter two points relate to esoteric knowledge while the first three
relate to exoteric knowledge. What is even more intriguing is that
the systems of knowledge we accredit (Nos 1–3) relate people and
things, not people and people. Is this yet another scene in the
great Western tragedy? Wildman and Inayatullah (1996).
Possibly,
such a tragedy is a function of the maleness/patriarchy of our
knowledge systems and men generally are separate creatures. Even
more concerning is the way the erotic (which is relationship
knowledge) and the ecstatic are codified, even imprisoned, in the
Western/traditional Christian sense. All of nature is tainted by
original sin and sex is something that is essentially human and is
to happen within monogamous heterosexual marriage for reproductive
purposes or, even worse, is seen as pornographic. In Aboriginal
terms, Western humanity would, I believe, achieve a very low (I
would even suggest negative) rating in terms of our ‘relational’
IQ. Gaia is suffering because of this.
In
present Western epistemology words like apprehension, allure, allude
and myth are often seen negatively, even as misconceptions, and
words like apperception are almost unknown whereas words like
comprehension, perception are celebrated as facts. It is almost as
if there has been a conspiracy to repress those extant abilities in
the language. To
repress direct intuition of wisdom through the mind of the symbol.
Rather, we see unprecedented emphasis in favour of the mind of the
ratio (World Wide Web notwithstanding).
This narrowing of the human mind has a destructive effect in
terms of how we educate our children and the consequent development
of their attitudes to the futures.
Gidley (1996).
Story
Telling - an
Epistemic Context for the equivalence of theory and myth
Story
telling as a form of inquiry fits within the auspice of what has
come to be called New Paradigm Research (NPR). Reason (1988).
NPR comes from the perspective that research is more than
seeking meaning and holistic understanding, rather it also involves
emancipatory action and learning through risk-taking in life.
On a more practical level NPR embraces collaborative,
grounded, action oriented emancipatory research in the humanities.
Such an approach starts by resting in ones own experience and
reflecting thereon through a process of critical subjectivity and
thus starting a hermeneutical/ dialogical process of learning
through what maybe called reflective praxis.
Wildman (1995).
This
is the approach used in this paper. My experience in working with
Indigenous cosmologies is linked to various theoretical
developments. I have been involved with this in order to explicate
better the central tenet of this paper ie. that Indigenous wisdom's
are not simplistic babblings of 'uncivilised' peoples, rather they
are profound symphonies of the wisdom of millennia. Many of which
transcend our western simplistic scientific babblings.
Sadly many of these wisdom's are being obliterated by the
western 'myth' of 'progress'.
In
many regards these ways of knowing can be cumulative ie. not
necessarily mutually exclusive.
Primarily the New Paradigm Research concept of 'storytelling
as inquiry' is one where Reason and Hawkins (1988:79ff) establish
the equivalence of theory and myth draws from the second,
hermeneutical or conversational way of knowing (see previous
section). Appendix A
illustrates this equivalence. While
the metaphysical dimension is added through the title of this
article ie. history as future where the outer (hermeneutical) and
inner (gnosis) conversations are combined with relating to 'nature'
(relatio) in general and dreamtime cosmology is born.
Here
meaning is not via. a hierarchical cause and effect logic rather it
is via. networks of meaning sort of 'floating orbs of meaning'.
Incidentally the latter is very close to the sort of
epistemic impact of the World Wide Web where knowledge becomes
contextualised in dynamic networks impacted by each email input a
sort of fireball orb of meaning floating over a meaning topography.
Wildman (1996a). Such a
perspective is much closer to meaning as story, especially in an
oral culture, than to meaning to facts and figures.
A
Dilemma of the Indigenous
For
us in the West and especially for Indigenous cultures such as
Australian Aborigine's, we seem to be caught in the horns of a
dilemma.
One
horn revolves around the degree of acceptance of the achievements of
modern science and technology, to help preserve the huge diversity
of Indigenous cultures. For instance, at invasion there were
something like 300 discrete languages, double that in dialects and
around 0.6 million people. The Indigenous populations had fallen to
less than 0.03m by the mid 1920s and has now risen some tenfold to
about half that at invasion. Ong (1982) indicates over 90% of
Gaia’s cultures are non textual, that is they have no written
language. For the writer, the net effect of western obsession with (hyper)textuality
and literacy has been the ascendancy of the mind of the ratio and
the genocide of Indigenous, often matriarchal, relational
cosmologies based on the world mind of the symbol.
The
other horn revolves around the tendency of limiting the meaning of
science and technology to its narrow Western 'textual' rationality.
Rather one may propose its development in line with a more
alchemical approach such as that of the medieval world of myth and
the magic of Dreamtime. In many ways the great silence in Australian
and Western cultures about the wisdom of the Indigenous is parallel
to our silence about our futures. We would rather they be a
unidirectional, colonisable, linear extension of the present. It is,
however, the alchemaic path that is the principal thrust of this
article. Rationality and mythology can dance, they can achieve a
dialectical equivalence. It is my passionate belief that this
meeting is long overdue. Appendix
A illustrates how this meeting might occur.
Applying
the ontology —
doing
our own dreamtending
Sometimes
I call it dream gardening. There are several cautions to applying
this Dreamtime ontology in our own lives, e.g. we should not assume
that conscious interpretation of our dreams is ‘the’ way to go.
For instance, Sardello (1995) argues that dream interpretation is
defence against the dream. A
little like taking a plant out of the garden to understand it. In
some systems of Indigenous wisdom the shaman sends the wounded
person back into the night (sleep) with healing images. A sort of
conscious support for unconscious dream healing. In this sense
maintaining a balance between consciousness and unconsciousness
is crucial. This is analogous to point F in Figure 1.
We need to, I believe, resist the Western tendency for 'recipeisation'
of all experiences. All this, however is another article.
In
light of all this there are, however, a few pointers I try to
practice.
•
We need to see our dream beings as living in their own right
not only as part of our psyches i.e. we need an appreciation of
point F in Figure 1.
•
We need to start paying attention to the content and process
our dreams — I keep a voice-activated tape recorder next to my
bed. Sometimes I get up early and do some work just so I can go back
to bed and maybe a dream sequence will initiate itself.
•
Dialogue with these beings from your Dreamtime.
•
Share your dream with a friend/lover. Sometimes this sharing
can be mutual silent contemplation of the dream. Tell it while
massaging, so the erotic/ecstatic/healing message/massage of the
dream re-enters the telling process. Singing it, even
re-enacting/dancing it are other options.
•
Activate these insights in our waking lives.
Lefroy
(1996) further develops this idea of dreamtending. We need to
recognise that through tending our Dreamtime we in the West, who, I
argue, have lost direct contact with our soul, can start to
re-access the tree or wheel of life which is the healing world soul
of Gaia.
Dreaming
as Community and Corporate Futures
As
we move towards 2000 many people are moving away from materialism
towards more holistic spiritual position much like that outlined in
Figure 1, although this time it will be conscious.
Jensen (1996) argues we are moving into what may be called
the 'dream society'. He traces five techno-economic societies —
hunter gatherer, agricultural, industrial, information and now the
dream society. In this society the production and distribution of
information will have been routinised and the cutting edge will
belong to those individuals, corporations and communities that can
use this information to tell stories, make myths, and develop
understanding and even develop 'common (organisational) dreams' that
can weave into shared futures.
In
today’s Information Society we prize those individuals and
corporations who can skilfully manipulate data, however in
tomorrow’s dream society, Gidley (1996) and Jensen argue, we will
most generously reward those who can help us do corporate dream
tending and tell stories therefrom. Moreover, this storytelling may
well lead to a global revival of local cultures with each tribe (organisation
ie. community or corporation) rediscovering its dreaming roots to
Gaia. In this way, we as Western children of the nformation society
may learn the potential for seeing history as dreaming future.
Personal
Riposte
This
article is an attempt by a white, middle class, middle-aged, male
pracademic to understand an aspect of Australian Indigenous
mysticism. It is not an attempt
to idealise the past eg. Elder (1988), Grasby and Hill (1988), and
rather it is an attempt to acknowledge in part the debt we already
have and the learngings yet to be had from Indigenous Australians.
In the Australian men’s movement we have used North
American Indian symbolism, now it is time to try to bring some of
the wisdom of Australian Indigenous people into mainstream
Australian life. This exposition will be flawed and is not meant to
be a virtuoso performance, for I am not learned in these things and
I am not an Aboriginal. I became directly interested in Aboriginal
culture in the early 1980s while working with clan groups in Arnhem
Land, Northern Territory. The project was to assess the social
impact of telecommunications and rail on traditional cultures.
Subsequently, I became and remain intrigued. I seek to embrace this
approach to eroticism in my life.
Conclusion
I
believe we have much to dream, learn and practice from the oldest
surviving cultures on earth. This article has sought to outline one
area where learn we must and with significant urgency. Gaia, and her
children, require nothing less. I trust this piece can be one small
contribution to such learning wherein we can start to see the
equivalence of theory and myth in the context of history as dreaming
future.
The
all-pervading power of Time
Drives
each of us without mercy
Into
the future,
While
at the same time
Hurling
us into the motionless past,
And
in our illusion of the present,
Time
Deceives Eternity.
Hidayat
Inayat Khan
Acknowledgements
Bily
Blomeley, Gungil Jindibah, College of Indigenous Australian Peoples,
Southern Cross University for his input, critique and encouragement
also Mr. Osman, Qld Islamic League (Brisbane, Australia); Bishop
John Gerry (Australian Catholic Response - Brisbane); Sohail
Inayatuallah; Jenny Gidley.
*
the first part of this verse draws from Alan Ginsberg.
About
the author:
Paul
Wildman is a lecturer at Southern Cross University, Lismore NSW
Australia (SCU) in the School of Social and Workplace Development.
His interests include Youth Work, Futures Studies, Regional
Development, Work and Community Development, Public and
Organisational Policy and Men's Issues.
Previously Paul worked as Director Labour Market Directorate
TAFE Qld and was responsible for an area with some 60 youth
employment consultants in 20 centres around Queensland.
He has published over 60 articles, books, audio and videos on
the above areas. He
undertakes workshops with Futures Studies as and institutional tool
and lecturers in Futures Studies via. the World Wide Web and
co-ordinates the UN Universities Millennium Project's South Pacific
node. The URL's http://www.scu.edu.au/ewt/Futures/
and
http://www.scu.edu.au/ewt/Futures/MillenniumProject.html
refer
respectively.
Contacts
are by way of:
School
of Social and Workplace Development
Southern
Cross University
Lismore
Campus
PO
Box 157
Lismore
2480
NSW
ph
61 66 203820
email
pwildman@scu.edu.au
APPENDIX
A
Figure
2: Myth and Theory - a dialectic equivalence
Source:
Wildman and
Inayutallah (1996)
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