Yunkaporta describes his book Sand Talk as “an examination of global systems from an Indigenous perspective.” This is what we need, is it not? The Marxist literary theorist Fredric Jameson proposed that we call this thing we need a “cognitive map,” but Yunkaporta calls it “a template for living.” Reading the latter’s book, I’m reminded immediately of “songlines,” or “maps of story carrying knowledge along the lines of energy that manifest as Law in the mind and land as one, webbed throughout the traditional lands of the First Peoples.” Yunkaporta’s is a cosmology that allows for Elders and Ancestors, as well as “sentient totemic entities” and non-human kin. That cosmology clarifies, its form shimmers into being, when he writes, “Beings of higher intelligence are already here, always have been. They just haven’t used their intelligence to destroy anything yet. Maybe they will, if they tire of the incompetence of domesticated humans.” Most of us, he argues, have been displaced. History is a narrative of global diaspora, as most of us are “refugees” severed from the land-based cultures of origin of our Ancestors. Progress or healing occurs by revisiting “the brilliant thought paths of our Paleolithic Ancestors.” The ancients possessed cognitive functions that remain part of our evolutionary inheritance, but most of us remember no more than a fraction of these functions, our capacities stifled by our separation from the knowledge systems of Indigenous, land-based people. Through reading Yunkaporta’s book, one encounters “yarns.” Oral culture provides a lens through which to view the print-based knowledge systems of the Empire. Yunkaporta recognizes the challenges involved in such a project. “English,” he writes, “inevitably places settler worldviews at the centre of every concept, obscuring true understanding” (36). To communicate with the global system, Yunkaporta must write with “the inadequate English terms of his audience” (38) — but he makes the language work through “the meandering paths between the words, not the isolated words themselves” (37). “Dreaming” is an example of such a word: necessary, Yunkaporta notes, “unless you want to say, ‘supra-rational interdimensional ontology endogenous to custodial ritual complexes’ every five minutes” (38). Yunkaporta introduces “the dual first person…a common pronoun in Indigenous languages” (39) — and just like that, the Cave is behind us and we’re beginning to see the light. He translates it as “us-two.” Us-two’s fingers type those letters while with our mouths we say ngal.