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Through the play of the mind in dreams and deliriums nearness appears as a great distance
and a great distance appears as proximity. Through the force of the mind a great cycle of time
appears as a moment and a moment appears as a great cycle. The unreal world appears as real
whereas it is in reality a long dream arisen in our mind. This world is nothing but a long dream. The
mind sports and creates an illusion. Through the play of the mind the dream-world appears as real.
The following story will illustrate this fact.
Lavana was a king of the country of Uttara Pandava. He was once seated on his throne. All
his ministers and officers were present. There appeared at this time a Siddha or a magician. He
bowed down to the king and said, “O Lord! Deign to behold my wonderful feats.“ The Siddha
waved his bunch of peacock feathers. The king had the following experiences. A messenger from
the king of Sindhu entered the court with a horse like that of Indra and said, “O Lord! My master has
made a present of this horse to you.“ The Siddha requested the king to mount upon the horse and
ride it at his pleasure. The king stared at the horse and entered into a state of trance for two hours.
Afterwards there was relaxation of rigidity of his body. The king“s body fell on the ground after
some time. The courtiers lifted the body. The king gradually came to consciousness. The ministers
and the courtiers said to the king: “What is the matter with your majesty?“ The king said: “The
Siddha waved his bunch of peacock“s feathers. I saw a horse before me. I mounted on the horse and
rode in a desert in the hot sun. My tongue was parched. I was quite fatigued. Then I reached a
beautiful forest. While I was riding on the horse, a creeper encircled my neck and the horse ran
away. I was rocking to and fro in the air during the whole of the night with the creeper encircling my
neck. I was shivering with extreme cold.
“The day dawned and I saw the sun. I cut the creeper that encircled my neck. I then beheld
an outcaste girl carrying some food and water in her hands. I was very hungry and asked her to give
me some food. She did not give me anything. I followed her closely for a long time. She then turned
to me and said: “I am a Chandala by birth. If you promise to marry me in my own place before my
parents and live with me there, I will give you what I have in my hand this very moment.“ I agreed
to marry her. She then gave me half of the food. I ate the food and drank the beverage of Jambu
“Then she took me to her father and asked his permission to marry me. He consented. Then
she took me to her abode. The father of the girl killed monkeys, cows and pigs for flesh and dried
them on the strings of nerves. A small shed was erected. I had then my seat on a big plantain leaf.
My squint-eyed mother-in-law then looked at me with her blood-red eyeballs and said, “Is this our
would-be son-in-law?“
“The marriage festivities began with great “clat. My father-in-law presented me clothes and
other articles. Toddy and meat were freely distributed. The meat-eating Chandalas beat their drums.
The girl was given to me in marriage. I was named as “Pushta.“ The wedding festival lasted for
seven days. A daughter was first born of this union. She brought forth again a black boy in the
course of three years. She again gave birth to a daughter. I became an old Chandala with a large
family and lived for a long time. Children are a source of grief. Miseries of human beings which
arise out of passion take the form of a child. My body became old and emaciated on account of
family cares and worries. I had to undergo pain through heat and cold in the dreary forest. I was clad
in old ragged clothes. I carried loads of firewood on my head. I was exposed to the chill winds. I had
to live upon the roots. I thus spent sixty years of my life as if they were so many Kalpa-ages of long
duration. There was severe famine. Many died of starvation. Some of my relatives left the place.
“I and my wife left the country and walked in the hot sun. I carried two children on my
shoulders and third on my head. I walked a long distance and then arrived at the fringe of a forest.
We all took a little rest under a big palmyra tree. My wife expired on account of long travel in the
hot sun. My younger son Pracheka rose up and stood before me and said with tears gushing out of
his eyes: “Papa, I am hungry. Give me immediately some meat and drink or else I will die.“ He
repeatedly said with tears in his eyes that he was dying of hunger. I was then moved by paternal
affection. I was very much afflicted at heart. I was not able to bear the distress. Then I made up my
mind to put an end to my life by falling into fire. I collected some wood, heaped them together and
set fire to them. I stood up to jump into the fire when I fell down from throne and woke up. I now
find myself as the king Lavana once again and not as a Chandala.“
This story illustrates the heterogeneous actions of the mind. The experiences of the state of
trance or delirium, the experiences in the waking state and those in dream are all similar. The
Samskaras are ingrained in the mind equally in all the states of consciousness. The misery of
Samsara is equally felt in all the states of the mind when it is vigorously working. Whatever we see
is only a manifestation of the mind. It is quite illusory. Time is but a mode of mind. Centuries are
passed for but five minutes and vice versa. Within two hours, king Lavana had experienced such a
diverse life of sixty years.
None can say whether his life as king was true or as Chandala. Whether this is a dream or
that is a dream we cannot say. Instead of thinking that the king dreamt of a life as Chandala, we can
as well consider that a real Chandala dreamt that he was king Lavana. Both are unintelligible and
unreal modes of imagination. Our whole life on earth is a similar play of imagination. Our states of
consciousness contradict themselves when we try to reconcile them. We cannot say whether we are
dreaming or waking. To us every state of imagination seems to be real. We may be in this world
building castles in the air while sleeping on the bed in some other world. Nothing can be given as a
proof for the reality of the world in which we live. If all of us now experience a common world it
may be due to an apparent accident in the similarity of the states of consciousness in us. And
moreover there is no guarantee that all of us look at the world in the same fashion. The world
changes from person to person and to the same person at different conditions of the mind. This is the
state of dream and waking.
We are so much engaged with the present state of the mind and so attached to the persisting
condition of imagination, that nothing but the actual present seems to be real. We forget the past and
ignore the future. We think now that the dream of yesterday is a falsity. And in the state of dream we
apply the same conviction to the waking state also. Are we not mere slaves of imagination? Our
individual life is thus proved to be a fallacy and a vile creature of the modes of imagination, which is
itself an illusion!

Thought for YESTERDAY is gone.
Tomorrow never waits for anyone.
Don’t ever take your LOVED ones for granted
Realise you never know what’s really behind those eyes .
When confronted with your own immortality
You will understand, that all you thought about yourself is never really mattered at all.
Until we meet again on some sunny day be kind to your self. You are truly LOVED by the Lord. Mim MARSHALL

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For those who intend to vote no on SSM. Let me ask you, how will it affect you personally? What difference will it make to your everyday life? Why is another person’s choice in life any of your business? Why do you think you deserve to “vote” on someone’s equal right? Is your only objection religious? If it is, why do you still maintain your religion when so many clergy are paedophiles? Do you know a SS family? I do. And they love and raise their child/children exactly the same way you do. With undivided love just as you do.


We should be free like the white population an we black of aboriginal blood wish to have our freedom for all our life time. – William Barack 1860 photo taking from wurrundjeri people –


The City & The City …Just One Review

Source: The City & The bCity …Just One Review


“He who is happy within, who rejoices within, and who is illumined within, that Yogi
attains absolute freedom or Moksha, himself becoming Brahman.“ (Gita: V-24.) The highest
spiritual knowledge is Knowledge of the Self. He who has known himself, rather his self, for him
nothing remains to be known. The wisest of the Western philosophers Socrates, gave the highest
and the best of his teachings to his disciples in the injunction “Know Thyself“. The Indian saints
likewise gave their highest teaching in the form known as Adhyatma-Vidya or Self-Knowledge.
Knowledge of the Self, which has been called the supreme knowledge by the wise men of all
ages, has seldom been recognised as a mystery by the ordinary man. He seems to know himself so
well that he does not think it even necessary to reflect upon himself. Not only does the uneducated
illiterate person think it useless to reflect upon himself, but the highly cultured modern man also
thinks in the same way. The greater the advancement of science and learning, the less we find in the
modern man a desire to know himself.
There are two opposite reasons that lead a man not to reflect upon himself: first, he thinks
that he knows the self too well, secondly he thinks it useless to think about himself, because the true
nature of the self can never be known. Some think that thinking about oneself is a morbid mentality.
This is a form of introversion from which one has to free oneself as soon as possible. The study of
dreams is corrective to such an erroneous view.
There was a time when psychologists thought, the less we thought about our dreams, the
better. The psychologists who take consciousness to be an epi-phenomenon still hold the same
view. Seashore, for instance, thinks that it is only abnormal people who think too much of their
dreams, and that thinking too much about dreams leads to abnormalities. There is much in the
waking life to be attended to and he who spends his time in thinking about his dreams is missing so
much of his waking life and this contributes to his own failure in life.
Now Psychology, however, has changed this point of view. It shows that deepest wisdom
comes through reflection on dreams. No one has known himself truly, who has not studied his
dreams. The study of dreams at once shows what a great mystery our soul is, and that this mystery is
not altogether insoluble, as some metaphysicians supposed. Dreams reveal to us that aspect of our
nature which transcends rational knowledge. That in the most rational and moral man there is an
aspect of his being which is absurd and immoral, one knows only through the study of one“s
dreams. All our pride of nationality and morality melts into nothingness as soon as we reflect upon
our dreams.
There is logic in our dreams or rather the logic of our waking consciousness is just like the
dream logic. The great philosopher Hegel constructed his logic without taking into account what
the dream logic has to reveal. Now logic, which at the same time claims to be a system of
Metaphysics, cannot be complete without taking into account the absurd constructions of dream
experience. Logic is only a tool of intellect, which enables it to deal with the waking experience
alone. This fact is revealed to us through the study of our dreams. The real must transcend all logical
categories; or the categories by which it can be comprehended have to be such as will not only
suffice to catch the waking experience but the dream experience too. This simply means that it
should be broad enough to comprehend both the conscious and the unconscious life of a man. To
conceive of such a category cannot be the work of waking consciousness. Such a category must
necessarily transcend both the waking and the dream consciousness. Thus we are lead to the
necessity of intuition or a logical thought to comprehend Reality, when we begin reflecting upon
our dreams.
The modern study of dreams shows that they are not meaningless presentations. Every
dream presentation has a meaning. A dream is like a letter written in an unknown language. To a
man who does not know the Chinese, a letter written in that language is a meaningless scroll. But to
one who knows that language it is full of most valuable information. It may be the letter calls for
immediate action; or it may contain words of consultation to one suffering from dejection. It may be
a letter of threat or it may speak of love. These meanings are there only to one who would care to
attend to the letter and would try to decipher it. But alas! How few of us try to understand these
messages from the deep unseen ocean of our own Consciousness!
Why do we dream? Various answers have been given to this question. According to the
most popular scientific view, dreams are nothing but a repetition of our waking experiences in a
new form. A more thoughtful view regards them as productions of an organic disturbance
somewhere in the body, but more particularly in the stomach. To this view medical men stick more
tenaciously than any other people. Sometimes coming diseases appear in dreams. During an illness
dreams are generally more horrible than they are in the healthy condition of the body. These are all
scientific theories of dreams. We have here out of account the unscientific theories, e.g. that dreams
are premonitions or that gods or demons or spirits produce dreams, or that the soul goes out to a
sojourn in dreams etc.
The scientific theories have been very thoroughly exposed by Dr. Sigmund Freud in his
Interpretation of Dreams. No physical stimulus, whether it is inside or outside the body, no
experience of the waking or sleeping state can explain the presentation of the actual dream content.
The same stimulus, namely the chime of an alarm timepiece produced three different kinds of
dreams to Hidetrant at different times. Why should it be so if the physical stimulus alone is
responsible for the production of dreams?
According to Freud all dreams, without any exception, are wish fulfilment. The wishes are
actually of an immoral nature. They are revolting to the moral self, which exercises a control on
their appearance. Hence to evade this moral censor the wishes appear in disguised forms. The
dream mechanism is very intricate. Very few dreams present the wishes as they really are. Dreams
are partial gratification of the wishes. They relieve the mental tension, and thus enable us to enjoy
repose. They are safety valves to strong impulsions. Dreams do not disturb sleep but rather protect
it. The irrationality and the immorality of dreams make the morality and rationality of our waking
life possible.
The above statement of Freud shows that we know our animal self in dream. But he does not
say anything about the spiritual life being expressed in dream. This, it seems, has been done by
Jung. According to Jung, a dream is not causally determined as was supposed by Freud, but it is
teleologically determined. The repressed wishes alone do not explain all our dreams. A dream
presents a demand to our waking consciousness. If rightly interpreted, it shows the way to be at
peace with ourselves. The dreams of the neurotics not only reveal the repressed contents but they
also suggest remedies for the cure. A series of dreams sometimes occur to a patient, which reveal
the way to cure.
The dream consciousness is superior to the waking consciousness in many respects. Many
puzzles of life are solved through hints from dreams. All dreams, according to Adler, are
anticipatory in character. They show which way the spiritual life of a man is flowing. To know the
actual flow is necessary to correct possible errors. Dreams help us to discover the lifeline of the
individual and help us to give him proper advice for self-correction.
Thus, through dreams one may know how one ought to act in a particular situation. The
dreams point out a path unknown to the waking consciousness. Saints and sages appear in dreams at
times of difficulty and show the way. The more one follows the dream intuitions, the clear they


Shared Via The Philosophy of Dreams Android App. https://play.google.com/store/apps/details?id=in.banaka.mohit.philosophy.of.dreamshttps://pinterest.com/pin/205476801729089961/?source_app=android

Festivities set for Doomadgee | The North West Star


Alex Willed Stanely Dumajji
Doomadjee, Gulf, AUSTRALIA

Watch “Crocodile Islands Ranger Program” on YouTube

Experimenting on Anzacs, inciting jihad: Inside a POW camp unlike any other – RN – ABC News (Australian Broadcasting Corporation)


This article is so important Australian ABORIGINAL people who fought in many Wars for FREEDOM of all Australians.




Modernism refers to a reforming movement in art, architecture, music, literature and the applied arts during the late 19th Century and early 20th Century. There is no specifically Modernist movement in Philosophy, but rather Modernism refers to a movement within the arts which had some influence over later philosophical thought. The later reaction against Modernism gave rise to the Post-Modernist movement both in the arts and in philosophy.

Modernism was essentially conceived of as a rebellion against 19th Century academic and historicist traditions and against Victorian nationalism and cultural absolutism, on the grounds that the “traditional” forms of art, architecture, literature, religious faith, social organization and daily life (in a modern industrialized world) were becoming outdated. The movement was initially called “avant-garde”, descriptive of its attempt to overthrow some aspect of tradition or the status quo. The term “modernism” itself is derived from the Latin “modo”, meaning “just now”.

It called for the re-examination of every aspect of existence, from commerce to philosophy, with the goal of finding that which was “holding back” progress, and replacing it with new, progressive and better ways of reaching the same end. Modernists believed that by rejecting tradition they could discover radically new ways of making art, and at the same time to force the audience to take the trouble to question their own preconceptions. It stressed freedom of expression, experimentation, radicalism and primitivism, and its disregard for conventional expectations often meant startling and alienating audiences with bizarre and unpredictable effects (e.g. surrealism in art, atonality in music, stream-of-consciousness literature).

Some Modernists saw themselves as part of a revolutionary culture that also included political revolution, while others rejected conventional politics as well as artistic conventions, believing that a revolution of political consciousness had greater importance than a change in actual political structures.

The first wave of Modernism as an artistic umbrella movement broke in the first decade or two of the 20th Century, with ground-breaking works by people like Arthur Schoenberg and Igor Stravinsky in music; Gustav Klimt, Pablo Picasso, Henri Matisse, Marcel Duchamp, Wassily Kandinsky and Piet Mondrian in art; Le Corbusier, Walter Gropius and Mies van der Rohe in architecture; and Guillaume Apollinaire, James Joyce, T. S. Eliot and Virginia Woolf in literature; to mention just a few. The movement came of age in the 1920s, with Bauhaus, Surrealism, Cubism, Fauvism, Futurism and, perhaps the most nihilistic of all, Dada.

After World War II, the focus moved from Europe to the United States, and Abstract Expressionism (led by Jackson Pollock) continued the movement’s momentum, followed by movements such as Geometric Abstraction, Minimalism, Process Art, Pop Art and Pop Music.

By the time Modernism had become so institutionalized and mainstream that it was considered “post avant-garde”, indicating that it had lost its power as a revolutionary movement, it generated in turn its own reaction, known as Post-Modernism, which was both a response to Modernism and a rediscovery of the value of older forms of art. Modernism remains much more a movement in the arts than in philosophy, although Post-Modernism has a specifically philosophical aspect in addition to the artistic one.


When I reach the end of this journey into Canberra. I have walked over 5,550km doing the walk for justice in the foot step of my ancients an the first walk for justice in history in the southern hemisphere.

Truth and justice well lead the way for this country to heal and to move this country forward for better future for all. Our time has come and we waited for 229 year for this to happen and it is the right time for this to happen an that is a treaty to heal the nation.

I we’ll speak out about the issue my people an none indigenous people from community, homeland, station, town and city about the injustice that taking place throughout this country. The truth is the truth and it is the only way to move forward.

It is time for political from both side and the governor general to set down and it time to listen. No more we shall not live a lie. It is time for the truth to be heard.

-The spirit walker-