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Rediscovering Ancient Pathways
Farm-emitters or broadcasters are a more sophisticated version of power towers. They are sited
and built on the same principles, but with the added purpose of transmitting, for example, biodynamic preparations and other mixtures or ingredients, sometimes over hundreds, even thousands of
acres. Such towers involve a strong degree of mental ‘intent’ or concentrated positive mental energy,
so their users usually place a map of the desired area of infuence and even a written statement of
intent in the tower along with the biodynamic preps or other substances.
Interestingly, through the use of mental ‘intent’, many dowsers can map-dowse with a pendulum.
Time and again, I have seen cases where the location of towers, over the confuence of underground
streams or leylines, was frst marked on a map in the homestead kitchen, or even hundreds of kilometres away in an offce. When the physical dowsing was done in situ, the map-dowsed locations
were accurate to within metres.
As Dr Phillip Callahan summarised the issue: because the majority of American (and Australian)
farmers ‘no longer farm according to the laws of nature (eco-agriculture), but rather according to the
quick fx – whereby we have become drug the soil addicts’ (Callahan, 1984: 117). But, ‘no amount
of nitrogen, phosphorous and potassium can replace the rock-generated paramagnetic force that is
eroded from our soils by the sheer stupidity of our modern agricultural practices’ (ibid). Conversely,
if we work with nature, ‘then insects and disease problems will take care of themselves. Healthy
plants, properly nourished, will fght off attacks from outside, the same way healthy people do’
(ibid).
INDIGENOUS TOTEMS AND NATURE SPIRITS
On my drive back from Dubbo Park, my mind was so full of ideas and information that the trip
seemed like 5 minutes. Everything ‘old’ seemed ‘new’ again, I refected and then remembered
another incident when I was sitting around a campfre with local Aboriginal Ngarigo Elder, Rod
Mason. We were near my home, up on a thickly timbered hill with giant granite boulders, where
there had once been a major Aboriginal camp. In the course of a long conversation, in which I felt I
was back in kindergarten, Rod (who is a highly respected man) told me that in his early training, he
was taught how to use and integrate both brain hemispheres.
I wondered then whether this physiological development had been part of the cognitive-symbolic
evolutionary step that had differentiated us from all other creatures, yet had been somewhat lost
since the Age of Enlightenment.
Elders of the Wolgal-Bemmerangal clan of our local Aboriginal Ngarigo people are ‘water people’: rainmakers. According to Rod Mason, the spirits of the Wolgal-Bemmerangal return frst to the
water and not the sky, as is the case with members of other clans. As a consequence, Rod’s people
have a particular responsibility for water, as well as for animals and for their management.
The central grassland and woodland area of the Monaro where I live comprises a broad
tableland – the ‘big grass country’ or Narrawallee. Our Narrawallee country (today recognised as
a rich, highly mineralised and paramagnetic country) was also called the ‘healing grounds’ by the
Ngarigo people. In springtime, they would dally there on their way to the ceremonial country in the
mountains and the Bogong moth feasts and once again on their return home in the autumn.
Rod Mason told me that there are many spirits alive across our big grass and granite boulder
country. These can be ancestors’ spirits or nature spirits. The Ngarigo believe that the extraordinarily varied and beautiful boulders on our land are Elders who have passed on. They keep watch
over the land and must be respected: the bigger the boulder, the more powerful the spirit. In every
landscape, there is one very large and special rock – the Gurrubung: the caretaker rock. This contains a powerful spirit watching over the land, and people often go to sit at its base to seek comfort
and imbibe spiritual benefts.
A kilometre from our house, and its sacred kurrajong tree, we have our own Gurrubung: two
conjoined giant granite rocks we call ‘bull rock’, because (intriguingly, in retrospect) a bull died
there decades ago. Its bones are still there and both our children and grandchildren have played
Rediscovering Ancient Pathways
Farm-emitters or broadcasters are a more sophisticated version of power towers. They are sited
and built on the same principles, but with the added purpose of transmitting, for example, biodynamic preparations and other mixtures or ingredients, sometimes over hundreds, even thousands of
acres. Such towers involve a strong degree of mental ‘intent’ or concentrated positive mental energy,
so their users usually place a map of the desired area of infuence and even a written statement of
intent in the tower along with the biodynamic preps or other substances.
Interestingly, through the use of mental ‘intent’, many dowsers can map-dowse with a pendulum.
Time and again, I have seen cases where the location of towers, over the confuence of underground
streams or leylines, was frst marked on a map in the homestead kitchen, or even hundreds of kilometres away in an offce. When the physical dowsing was done in situ, the map-dowsed locations
were accurate to within metres.
As Dr Phillip Callahan summarised the issue: because the majority of American (and Australian)
farmers ‘no longer farm according to the laws of nature (eco-agriculture), but rather according to the
quick fx – whereby we have become drug the soil addicts’ (Callahan, 1984: 117). But, ‘no amount
of nitrogen, phosphorous and potassium can replace the rock-generated paramagnetic force that is
eroded from our soils by the sheer stupidity of our modern agricultural practices’ (ibid). Conversely,
if we work with nature, ‘then insects and disease problems will take care of themselves. Healthy
plants, properly nourished, will fght off attacks from outside, the same way healthy people do’
(ibid).
INDIGENOUS TOTEMS AND NATURE SPIRITS
On my drive back from Dubbo Park, my mind was so full of ideas and information that the trip
seemed like 5 minutes. Everything ‘old’ seemed ‘new’ again, I refected and then remembered
another incident when I was sitting around a campfre with local Aboriginal Ngarigo Elder, Rod
Mason. We were near my home, up on a thickly timbered hill with giant granite boulders, where
there had once been a major Aboriginal camp. In the course of a long conversation, in which I felt I
was back in kindergarten, Rod (who is a highly respected man) told me that in his early training, he
was taught how to use and integrate both brain hemispheres.
I wondered then whether this physiological development had been part of the cognitive-symbolic
evolutionary step that had differentiated us from all other creatures, yet had been somewhat lost
since the Age of Enlightenment.
Elders of the Wolgal-Bemmerangal clan of our local Aboriginal Ngarigo people are ‘water people’: rainmakers. According to Rod Mason, the spirits of the Wolgal-Bemmerangal return frst to the
water and not the sky, as is the case with members of other clans. As a consequence, Rod’s people
have a particular responsibility for water, as well as for animals and for their management.
The central grassland and woodland area of the Monaro where I live comprises a broad
tableland – the ‘big grass country’ or Narrawallee. Our Narrawallee country (today recognised as
a rich, highly mineralised and paramagnetic country) was also called the ‘healing grounds’ by the
Ngarigo people. In springtime, they would dally there on their way to the ceremonial country in the
mountains and the Bogong moth feasts and once again on their return home in the autumn.
Rod Mason told me that there are many spirits alive across our big grass and granite boulder
country. These can be ancestors’ spirits or nature spirits. The Ngarigo believe that the extraordinarily varied and beautiful boulders on our land are Elders who have passed on. They keep watch
over the land and must be respected: the bigger the boulder, the more powerful the spirit. In every
landscape, there is one very large and special rock – the Gurrubung: the caretaker rock. This contains a powerful spirit watching over the land, and people often go to sit at its base to seek comfort
and imbibe spiritual benefts.
A kilometre from our house, and its sacred kurrajong tree, we have our own Gurrubung: two
conjoined giant granite rocks we call ‘bull rock’, because (intriguingly, in retrospect) a bull died
there decades ago. Its bones are still there and both our children and grandchildren have played