In this symposium I want to show how Jung and Steiner both came to understand their own ‘dreaming’ consciousness. This is the same consciousness that Indigenous Australians describe as their ‘dreamtime’. This dreaming consciousness, which I call ‘out-of-body awareness’, was common to all our remote human ancestors prior to written history, and still plays a vital role in bringing us health, insight and enlightenment. Carl Jung and Rudolf Steiner were fellow Austrians born around the same time who understood the significance of this dream-time awareness. They were mystics with a deep interest in the future wellbeing of humanity. Both left an enormous legacy that goes far beyond psychotherapy, in education, agriculture, and, above all, to our spiritual understanding. They had an understanding that dreams opened the portals of spiritual enlightenment by enabling individuals to grow in understanding of themselves and their connection to the universe. The dream-time consciousness known to Australian Indigenous people (described in ‘Dark Sparklers’, by Bill Yidumduma Harney and Jim Cairns, 2004) has many parallels with the dreaming consciousness described by Jung and Steiner, which we can explore further. Both Steiner and Jung showed us how we can monitor our spiritual progress in our dreams as Jung did in his description ‘On Life after Death’.
There is little communication between the environmental management and social science bodies of literature on resilience, yet each offers insights that could enrich the other. Our research in far north Queensland has identified six key social and institutional characteristics as helping the region and its communities to be resilient: peopleplace connections, knowledge, skills and learning; community networks; engaged governance; a diverse and innovative economy; and community infrastructure. We propose that environmental management, Aboriginal and social development organisations with regional responsibilities can choose to incorporate the social dimensions of resilience thinking in three ways. Their first option is to pursue existing mandates in consciousness of social characteristics, without trying to intervene although social knowledge may prompt some adaptation of existing management strategies.
Every aboriginal group has its own dreaming. Glenn Williams shares with us the particular dreaming story of "The Southern Cross". It tells how death came first into the world. The first coming of death remembered by the tribes to whom the Southern cross is a reminder. Most Australian aboriginees engage daily into the relationship of mythos and logos as a major and practical part of their daily life. Myth is regarded as primarily concerned with what was thought to be timeless and constant in our existence. Myth looks into the foundation of life to the deepest level of the human mind.
The concept of 'worldview' has been relatively neglected in modern psychiatric literature, especially in contributions from the English-speaking world. Yet it clearly has significance for well-being
Lateral violence occurs when the violence associated with oppression is internalised by those who are oppressed, and redirected between the members of the oppressed group. Among Aboriginal and Torres
Most, if not all schools and forms of psychotherapy are based in and/or trace their heritage to European/Western and Northern intellectual traditions. Inspired by the work of Raewyn Connell on Southern Theory (Crows Nest, NSW, 2008), this paper dreams and explores the possibilities of Southern psychotherapy or, more accurately, the plural (and pluralistic) Southern psychotherapies.
Aunty Lorraine Peeters, the first Indigenous Australian addressing a Conference in Sarajevo on her vision for Aboriginal welfare and how she visualises the future for the Aboriginal people of Australia. Her title resonates with the people of the former communist countries as they too need to build their hopes, become resilient people and march forward. Her ideas inspires reconstruction of broken lives.
Aggression, noncompliance and disobedience are high-prevalence conditions that represent some of the most burdensome of mental health disorders in Indigenous children and adolescents. However, these conditions also represent some of the most potentially preventable mental health conditions. Research clearly links the impact of evidence-based parenting interventions to decreases in child behaviour problems and dysfunctional parenting, but Indigenous parents are less likely to access parenting interventions compared to the mainstream population.