‘Timelessness’ has often been ascribed to both pre-colonial spaces/peoples and the unconscious (eg, Freud). The rather dubious (if not downright reactionary) connection between a timelessness of the ‘id’ and an ostensible timelessness of pre-colonials is asserted by primitivists such as John Zerzan in what must seem, to him at least, to found (in a particularly originary, foundational way) a critique of the temporal regimen of capitalism.

Contra Zerzan, on the mythology of the ‘Timeless Land’, excerpts from the opening chapter of The Unforgiving Minute: How Australians Learnt to Tell the Time, Graeme Davison (1003, OUP):

"When Europeans settled the continent of Australia, they not only conquered a new space, they also introduced a new sense of time. In her popular novel of early colonial life, The Timeless Land, Eleanor Dark presents this drama—the coming of time to a timeless land—as the epochal event of early Australian history. ‘Here’, she writes, of th land that awaited the First Fleet, ‘life was marooned, and Time, like a slowly turning wheel, was only night and day, night and day, summer and winter, birth and death, the ebb and swell of tides.’ […] Into this timeless land come the British colonists with their dreams of material progress, their constant busyness, their timetables and routines. The them, Australia is a baffling continent—a land where the seasons are reversed, where the unchanging foliage offers no calendar of seasonal change. The newcomers are equally strange in the eyes of the native people—‘always moving, always going hurriedly from one place to another, always dragging things about, building, struggling, making a labour of their life.’

The contrast between the ways of life of Aboriginal and European peoples […] was not a contrast between a timeless and a time-based culture. Time is a dimension of social life in all cultures […] It is no more true to regard pre-European Australia as a terra sine tempore than it is to regard it as terra nullius.

Aborigines grounded their lives in a belief in the Dreamtime, an ancient, heroic age of spirit-beings. […] Aboriginal time was continuous, or perhaps cyclical, rather than linear. Events could recur, dead people could live again, present places could give access to past deeds. It was an idea of time less foreign to European thinking than we often suppose—do not Christians believe in a God, once dead, who is made manifest in the breaking of the bread?—but one which the European conquerors of Australia—bluff naval men and irreligious convicts—were poorly equipped to understand.

Aborgines were not strangers to the idea of divided time. […] They were more alert to the subtle changes in foliage, wind direction, tidal movement and bird migration that marked the passage of the year. The desert people of the Centre, for example, had names for eight or nine seasons, while the coastal people of Arnhem Land might refer to the coincidence of several seasonal conditions—the direction of the wind, temperature, cloud formations, the blossoming of flowers—to pinpoint an event. […]

The fate of the Aborigines was to collide with a people whose conceptions of time had lately undergone a mighty revolution, and who were seized with an ambition to subject the whole world to the rule of the clock. […]"

Moreover, while the unconscious and desire may evince a quite different temporality to that of clock time (or work time), it is doubtful whether this is indeed a ‘timelessness’ -- unless this is a desire for  a time of nothing, without movement, literally mortification.  Desires for a temporality other than clock time (or work time, or linear time) are one thing, but desire as such is not timeless. Indeed, desires are often explicitly temporalised. Hope, progress, redemption, change, these and more variations are all temporal concepts, sometimes taking their cues from the assembly-line (progress defined as the linear accumulation of better and more, as Adorno notes somewhere) othertimes as the affirmation of a messianic time (Walter Benjamin, Derrida, Agamben).

In too many senses to enumerate here, the time of the unconscious, of desire and the desire to be otherwise, has much to do with the daily temporal flows and regimens and one's response to them.  Such an old-fashioned phrase, 'the mode of production' -- but this is indeed what it comes down to, what matters.  Or, as Jean-Luc Nancy says, "Time is matter getting space. Time is the thing in the 'to' of the phrase 'from one point to another' ".