Koori G's Page

Yaama, Gayaa ngaya nginaayngu dhurraandhaay dhayndi ngay.
(Greetings, I am glad to write to you about my people.)
Yaama nginday , dhagaan, bawaa ngay.
(I welcome all you brothers and sisters.)

Aboriginal culture is spiritual. I am spiritual. Inside of me is spirit and land, both given to me by the creator spirit. There is a piece of land in me and it keeps drawing me back like a magnet to the land from which I came, because the land too is spiritual. The land owns me. The only piece of land I can claim a spiritual connection with, a connection between the land, and me, is the piece of land under the tree where I was born. The spiritual link with that piece of land goes back to the ancestors in the Dreaming. This is both a personal and a sacred connection between me and the land, me and my ancestors. According to the Dreaming, animals, plants and the creatures of the land are our Aboriginal ancestors, brothers and sisters, mothers or fathers. They are called Maa or totems and are never to be harmed.
Long before Christianity came here; our people had faith in Biame as their God. They believed that the Creator would provide for them, that if they got sick he would save them, he would look after them and care for them. They had faith Biame would do all these things for them. The Creator spirit, in the form of the Rainbow spirit, shaped the land, its mountains, seas, rivers and trees. As the Creator, the Rainbow spirit gave life to all our ancestors, and all the creatures, the trees, plants, animals and birds, and to the landscape itself. Aboriginal Australians know this Creator spirit by many names, including Biame, Yiirmbal, Rainbow spirit, Biirul, Wandjina and Paayaamu.
The land is a living place made up of sky, clouds, rivers, trees, mountains, oceans, the wind, the sand, and the spirit has planted my own spirit there, in my own country. It is the land that is me and I belong to it. I rest in it, I come from there. When a person dies, the land, Gunimaa, as mother, opens her womb and takes the body, but the spirit is not in the land, only the shell, the body, stays in the land, the spirit goes to the Rainbow spirit. This is why the spirit is so sacred to man, because it belongs to Biame. Human beings are entrusted with the responsibility to cooperate with the Creator spirit, both to care for the land and to activate the life forces within the land.
The identities of Aboriginal peoples is determined by their deep connections to the land and are linked with their personal Dreaming sites, stories and totems. All these connections link people to the Creator spirit. Aboriginal people have a deep sense of responsibility for the welfare of the land entrusted to our care. We perform rites and actions that activate and sustain all life forms on the land. In a burn time ceremony, a renewing ceremony, the caretakers cooperate with the Creator spirit to enable the land to produce food. Many Aboriginal spirits have been broken by their shame and guilt at not being able to fulfill this sacred responsibility.
While the landscape features have their origins in Dreamtime creation stories, there are some places of special significance. Land generally has spiritual significance for Aborigines but because of the form and content of the stories relating to it, some land is more important than other land. Certain places are particularly important, usually because of their spiritual significance but sometimes because of their use as an important meeting place for ceremonies or as a burial ground, fertility site, conception site or initiation site. These places are special places often referred to as ‘sacred sites’, a generic term for different types of places or areas of land or sea. Many sacred sites are places where particularly important events occurred during the Dreamtime.
There are other places where special ceremonies are conducted to ensure the wellbeing of particular species or areas and other places of great danger, sometimes called ‘poison grounds’, where it is believed an inappropriate actions such as the killing of forbidden species, or the entrance of a stranger will cause sickness or death or storms. Each sacred site is a place where spiritual forces concentrate. Our elders are custodians of these sites and must tend to them according to sacred law. The routes taken by the creator beings in their Dreamtime journeys across the land and sea are also of continuing significance to Aboriginal peoples. They link many sacred sites together in a web of Dreaming tracks that criss- cross the country. Dreaming tracks can traverse the country for many hundreds of kilometers, from coast to coast and crossing through many ‘countries’. Peoples in the countries through which the tracks pass may share stories and songs that relate the creation events that occurred along the Dreaming tracks. For this reason, Dreaming tracks are sometimes called ‘songlines’.
Sacred sites and Dreaming tracks also define Aboriginal countries. Clan estates and larger tribal or language areas are largely defined by the location and significance of sacred sites and not so much by rigid external boundaries. Dreaming tracks and other special places and sacred sites can provide the focal points and often also the name of clan estates. The path of Dreaming tracks within or between these estates helped define their size and shape. Since sacred sites represent the cultural core of Aboriginal and Torres Straight islander countries it is not surprising that knowledge about these places has survived across much of Australia, even in places where other cultural knowledge may have been lost. Sacred sites have been documented in recent times in many remote and urban areas and continue to be of great significance to Aboriginal and Torres Straight Islander people.
We believe the land of Australia is the land once allotted to Aboriginal Australians, not the European invaders. Each Aboriginal group has a sacred place in the land and a sacred song about its land. At this sacred place, we perform our ceremonies, sing our songs and dance our dances. These ceremonies are part or our responsibility as custodians of the land. The land owns you and you have to look after it. And that just goes on for generations. It's passed on. And it's in your heart. It's in every Aboriginal person's heart.
The Creator spirit is crying because the deep spiritual bonds with the land and its people have been broken. The land is crying because it is slowly dying without this bond of spiritual life. The people are crying because they long for a restoration of that deep spiritual bond with the Creator spirit and the land. Many aboriginal people do not realize that our suffering and pain are not caused by drink, drugs or city life, but is a result of our losing our spiritual connection with the land. When aboriginal people are taken from our spiritual homes, we also lose our spiritual contact with the Creator spirit. The suffering is spiritual, caused by the loss of our stories and songs, which link us with our story places, ancestors and the Creator spirit. The suffering is silent and deep, caused by the removal Aboriginal people from our home country where we are bound to the sacred place of our origin. The suffering is destructive, caused by the desecration of our sacred places and the removal or our ancient sacred stories once written into the landscape.Stealing our land means stealing our spirit, our souls, stealing what is most precious and dear to us, stealing our freedom and the spiritual strength within us. Stealing our land means taking our lives. Stealing our land is murder.
And the land cries out because the blood of our murdered people has not been appeased.The Creator spirit is crying because the scared places of the land have been desecrated, the land is crying because the people assigned by the Creator spirit to be its custodians have been torn from the land by force and stories and rites associated with these sacred places are being forgotten, the people are crying because they have lost the power to maintain their sacred places and are unable to fulfill their responsibilities as custodians of the land.Our ancestors gave us the law, the Aboriginal law of the land. That law was about how to tend the land, to sustain the life forces, to preserve the balance of life forces and to respect those life forces as eternal gifts from our Creator spirit. It hurts us now to find the land devoid of the rich life we once knew. When I drive through my country it hurts, it hurts to see the bulldozers removing the life our ancestors gave us. I can feel the pain of my ancestors when they see their country being raped and ripped apart. The land is crying because families no longer know where or how they are linked to the land and the people are crying because the families have been broken and torn by the evils of an alien social order imposed upon them by force.

Baayami galamalabadhaay nginaayaya
(May Biame care for you)

Koori G
Aboriginal sprituality


Aboriginal heritage and culture, in terms of its historical continuity, is one of the oldest on the planet. Rock paintings at Olary in South Australia have been dated as 44.000 years old. Aboriginal people themselves believe that they have lived on this continent since the beginning of time.
There are many different tribes with different language. They have differences and similarities in their myths, life styles and cultures. The Anthropological surveys in the last five decades shows that there were 300-500 Aboriginal languages and ten percent of Aboriginal people still speak their indigenous language.
In Aboriginal Myths, there are many stories that tell relations between creatures in the world and celestial beings. They're simple but signify the celestial roots of human.
Myths invariable evoke a sense of awe because they're dealing with great and profound mysteries. The initiated Aborigines keep the secret meanings of their myths. There are some stages of initiation in Aboriginal societies. And in these initiations, secret meanings of myths and song, rituals and ceremonies are passed to new initiate ones orally. Each song is a celebration of the unique role of a Spirit Ancestor within the sacred landscape, each song an integral part of Creation itself.
Dreamtime
Dreamtime is an important concept to understand Aboriginal myths related with creation. Supernatural beings, which will until that time had slept beneath the surface of the earth, rose to create the world in the Dreamtime.
The Kamilaroi term Burruungun ngambakala has the inference of ‘having originated out of one's own eternity', ‘immortal', ‘uncreated'. This is the essential concept of the Dreamtime or the Dreaming. At the same time, ‘buurrungun' means ‘to see or dream eternal things' or ‘to see with eternal vision'.
Before the World came into existence, there was a mass of dark and formless matter, a vast watery expanse or a somewhat featureless plain. Spiritual Ancestors defines all spaces and all time out of what was potentially there in this dark, nameless matter, ‘ngallalla yawun', everything soft like jelly.
The stories of the Dreamtime are the foundation of all social and religious life. They recount the journeys of these primordial beings and show how the landscape was shaped, how fire was created, how plants, animals and humans were made, and even how necessities such as spears and grinding stones were invented to help Aboriginal men and women with their daily lives.
The Aranda, an inland people, say that in the beginning the earth was like a desolate plain. There were no hills or rivers, and no light either, for the Sun, the Moon and the stars still slumbered under the earth. Nor were there any plants or animals, only semi-embryonic masses of half developed infants lying helplessly in places that would be later become salt lakes and water holes.
These shapeless infants could not develop into individual men and women, but neither did they grow old and die. Indeed neither life nor death as we know were present on the face of the earth. But beneath the surface, life did exist in the form of innumerable supernatural beings, who slumbered there awaiting a call to emerge. What summoned them to awake we do not know, but one day their eyes opened and they broke through the surface to impregnate the land with their energy and power. The Sun and Moon rose too, and the Earth was flooded with light. It's a remarkable complex cosmogony. To create humankind, these beings, ‘born of their own eternity' used stone knives, first to release the arms and legs of the Inapatua, as the embryonic infants were called, then with four swift cuts to make fingers and toes. Eyes and mouth were opened, noses and ears were moulded, and the previously shapeless Iapatua grew swiftly to adult size.
A variation of soma (drink of immortality) theme is an Aboriginal myth, which tells that in the Dreamtime, people did not die, because each month the Moon gave them a magic drink that restored them to life. And soma is the blood of Moon.
In Aboriginal cosmology, everything and everybody, all space and all time is interwoven and interdependent and all are kin.
Aboriginal people recognise that they have a spark of their Ancestors within them, which can be activated in ceremony and ritual, and thus they have an unbroken link to the Creation Epoch, known as the eternal ‘Dreamtime' or ‘Dreaming'.
The Spirit Beings created the sacred teachings of the Dreaming (The Law). They establish customs, they taught humans how to hunt, how to utilise fire and make cooking utensils, how to dance and perform ceremonies and they invented languages.
Ancestral Beings

Ancestral Beings has an important role in creation and life of Aboriginals especially in their ceremonies. These beings are the ancestors, the beings worked in creation. Some of them are related with celestial beings, stars, planets, Sun and Moon.
Djan'kawu is the collective name for them. Ancestral Beings, a male figure called Djan'kawu and his two sisters. The elder sister is called Bildjiwuraroiju or Bildjiwuraru and the younger Miralaidj, Malalait or Mandalaidj. The two sisters are associated with the Sun and one of their totems is the red-breasted parakeet whose feathers are like the colours of sunlight.
Bornumbirr is the Morning star that's the planet Venus which arises in the morning before the sun.
Seven sisters is Pleiades stellar constellation. They called as Nakarra Nakarra; seven sisters Dreaming. It celebrates elements of the women's lives from food gathering and preparation to their participation in ceremony and their role in their sons' initiations. In the Ngarangkarni (Dreamtime), seven sisters descended from sky and travelled through the land. They were the first women on Earth. They would come to Earth to hunt and gather bush tucker and to paint themselves and dance ceremony.
Mirrabooka is the Southern Cross constellation. He watched forever the tribes he loved. He is the protector of humanity.
Kurikita is another Ancestral Being, was the beautiful wife of Biami (a sky God). She was completely covered with quartz crystals, so that when she turned, light would flash in every direction. She was lovely in form and always appeared particularly youthful and vital. In the Dreamtime, she left the Earth and went up into sky to Wanclanggangura, the place beyond the clouds. She is identified with emu, called jarawajewa who was her assistant totem. She is also the mother of Crow (Waken, Waa or Wahn) that is a very important Ancestral Being who is identified with night or shade and shadow. Crow is also connected with the star Canopus.
Sun Woman is Wuriupranili and Moon Man is Japara. Each bears a torch of flaming bark but when they arrive at the western horizon, they extinguish the flames and use the smouldering ends to light their way as they return eastwards through the dark realms of the underground world. Each morning, the fire, which has been lit by the Sun-Woman for her torch, provides the first rays of dawn. She decorates her body with the powered ochre.
Rainbow Serpent

One of the other important concepts of creation is Rainbow Serpent. You can see Rainbow Serpent in most of the creation scenes created by Aboriginal artists.
The revered and feared Bolong (Rainbow Serpent) is recognised by Aboriginal tribes around Australia as being the Creator of Life. When the Bolong (who has female and male aspects) created life, she placed all living things into categories.
In the Dreamtime all the earth lay sleeping. Nothing grew. Nothing moved. Then one day the Rainbow Serpent awoke from her slumber and pushed her away through the earth's crust, moving the stones that lay in her way. When she emerged, she looked about her and then travelled over the land, going in all directions. She travelled far and wide, and she grew tired, she curled herself into a heap and slept. Upon the earth she left her winding tracks and the imprint of her sleeping body. When she had travelled all the earth, she returned to the place where she had first appeared and called to the frogs, ‘come out'. The frogs were very slow to come from below the earth's crust, for their bellies were heavy with water, which they had stored in their sleep. The Rainbow Serpent tickled their stomachs and when the frogs laughed, the water ran all over the earth to fill the tracks of the Rainbow Serpent's wanderings and that is how the lakes and rivers were formed. Then grass began to grow and trees sprang up and so life began on earth. All the animals, birds and reptiles awoke and followed the Rainbow Serpent, the Mother of Life, across the Land...
Moon

Most of Aboriginal Myths tells of a male Moon and a female Sun.
For Aborigines, the Moon brought two profound gifts: fertility and the hope of life after death. The Moon was a fertilising male, who conferred the power to reproduce on women as well as on plants and animals.
"The Moon was husband to all women, and if a girl feared getting pregnant, she took care not to catch the attention of the Moon-Man or look at him too closely.".
The Moon governs the waters in which its reflection floats. It produces floods and controls the tides. Its 28 days cyclic is nature's clock. With its three dark days and pattern of growth and decline, it's the master of death and rebirth.
There is the idea of nautilus shells as the skeletons of dead moons. And Moon is shown as life-giver as in a series of songs called The Moon bone Cycle below;
Singing sticks are beaten, wooden trumpets are blown, and the women dance in the moonlight while they sing how Moon lived with his sister, the Dugong, in the plains bordering Arnhem Bay. Dugong collected lily bulbs and lotus roots for them to eat, but she was constantly bitten by leeches, and one day she stormed home crying in irritation: ‘I've had enough of these leeches, brother. I'm giving up land life to enter the sea and become a gong.'
‘What shall I do?' asked Moon.
‘You can stay in the sky,' said his sister, ‘but first you must die.'
Moon considered this. ‘I won't die like other people though,' he said. ‘I'll always return to life again.'
‘Do as you like' said Dugong, ‘but not me. When I die I won't come back, and you can pick up my bones.'
‘I'm different,' her brother told her, ‘when I die, I'm coming back. Each time I grow sick I'll become very thin and follow you down to the sea, by then, only my bones will be left, so I'll throw them away and die.' Become pure spirit, he meant, ‘But after three days I'll rise again and return to the sky.'
Emu, crab, possum, frog and bear are sacred animals of the Moon. Bone and boomerang are also related with Moon.
Snakes are also the hunting companions of Bahloo, an important Australian Moon deity who helped creating babies. In some places the bite of the serpent was thought to be responsible for a girl's first menstruation and of course the period generally occurs in a 28 days cycle like that of the Moon. The Maori of New Zealand called menstruation Mata Marama (Moon sickness). The Torres Strait Islands has one word that is used for both Moon and menstrual blood.
The Moon Tree finds an echo in many Australian myths in which a tall tree or a magically rising tree forms a ladder for the Moon-Man to reach the sky at a critical moment in his story. Sometimes the Moon Tree grows in a grove or garden. It makes a charming appearance in the Aboriginal myth of the Birthplace of the Moons. This tells of a valley where the soil is the richest on earth.
In a myth of the Southern Australian Dieyerie tribe, Pirra (the Moon) made all creatures under the direction of a creation spirit named Mooramoora.
Another deluge myth concerns the frog, an important lunar animal. Tiddalik, the largest frog ever known, awoke one morning with an unquestionable thirst. He commenced drinking and drank so much that there was no water left in the whole world. The land began to dry up, the trees shed their leaves and it was clear that if an action were not taken soon, the animals would begin dying. A council was called and searched in vain for a way out, until a wise old wombat suggested that if Tiddalik could be made to laugh, the water would flow from his mouth and they would be saved. Creature after creature tried to amuse the giant frog, but he just blinked his eyes and ignored them. Finally, the eel or a snake began to dance. The shapes he twisted himself into were so comical that Tiddalik shook with laughter. Out gushed the water from his mouth, and flowed off to replenish the earth.
Cycle of Moon is related with life and death. Bahloo, The Moon declines in stature every month but grows again to his full size, a sign to mankind that when they die they will be restored to life again in the land that Baime (the great spirit, his wife Birrahgnooloo is described as Mother of All) has provided for them.


Aboriginal people kept their traditions orally so the only written traditions we reach are stories told to white man in the last two centuries. These stories clearly show that they had a profound knowledge of cosmos and human and tried to live according to law that rules the cosmos. They kept alive their relation with the celestial beings and the earth, the mother of all living creature in the world. The traditions we can learn from Aboriginal myths have many things to say to the people of modern world to direct his way to Heaven, to realm of Ancestral Beings again.
The Australian Aborigines were arguably the world's first astronomers. Their complex systems of knowledge and beliefs about the heavenly bodies have evolved as an integral part of a culture that has been handed down through song, dance and ritual for some 40,000 years, predating by many millennia those of the Babylonians, the ancient Greeks, the Chinese, the Indians and the Incas. For the Aborigines, the stars not only evoked wonder; they also predicted and explained natural occurrences and provided celestial parallels with tribal experiences and behavioural codes.

The Aborigines' knowledge of the crowded southern sky was probably the most comprehensive possible for people dependent on the naked eye. They made accurate observations, not only of first and second order stars, but even of more inconspicuous fourth-magnitude stars, and in so doing devised a complex seasonal calendar based on the position of the constellations in the sky. Pattern was apparently more important than brightness for the Aborigines , who often identified a small cluster of relatively obscure stars while ignoring more conspicuous single stars.
Colour was also an important factor in the designation of stars. The Aranda tribes of Central Australia distinguished red stars from white, blue, and yellow stars.
The Aborigines also differentiated between the nightly movement of the stars from east to west and the more gradual annual shift of the constellations. From the latter displacement they devised a complex seasonal calendar based on the location of constellations in the sky, particularly at sunrise or sunset. Aboriginal tribes also knew that certain stars lying to the south, namely Iritjinga and the Pointer of the Cross-are visible throughout the year, although their position in the sky varies. This amounts to a discovery that stars within a certain distance of the South Celestial Pole never fall below the horizon.
As hunter-gatherers, dependent for their survival on a knowledge of environmental changes, the Aborigines noted, in particular, the correlation between the movements and patterns of stars and changes in the weather or other events related to the seasonal supply of food. As might be expected, the significance attributed to these sidereal occurrences varies with the diet and lifestyle of different tribes.
Aboriginal astronomy and its associated legends also had a purpose beyond the environment and collection of food. No less important to the preservation of the tribe as a cultural entity. This cultural entity was the organic relationship believed to exist between natural phenomena and social behaviour, and since many of the legends formulated to emphasise this connection involved the constellations, the night sky served as a periodic reminder of the moral lessons enshrined in the myths. Like the stained glass windows of medieval cathedrals, they provided in effect an illustrated textbook of morality and culture during the thousands of years when the only means of relaying the accumulated wisdom of the tribe was oral tradition.
In common with most thought systems, including western science, the legends which were sung, danced and mimed be the Australian Aborigines represented attempts to understand, predict and hence to obtain some control over the natural world.
Although observation of the stars is accessible to all, the meaning, which the tribe attributed to these observations, was strictly conceptual rather than perceptual. It could not be understood by personal experience or by the intellect, but only through initiation into the tribal lore which stressed the intimate, causal association between physical events and the human dramas of good and evil. Lessons about compassion, brotherhood and respect for land as Mother, the prohibition of incest and adultery and taboos on killing or eating totem animals were nightly reinforced by being enacted in the sky world and thereby established the universal validity of the ethical laws governing the tribe's morality.
I shall introduce me breifly... An Australian, Aboriginal of the Kamilaroi mob, basically I follow my own Aboriginal culture but in saying that I believe automatically catergorising myself as pagan, I follow my Dreaming which connects to the earth and caring for her. . My partner is not Aboriginal but follows a wiccan path. Her views have been introduced to my people and they have accepted her for her understanding of our culture and the similarity with her own views.

My friend, my belief and also that of koori people is that we are all part of the Dreaming, all people. There are so many cultures and religions and spiritual beliefs that many only count 'differences' and at times, whose 'religious' views are the 'right' or most correct. The settlement of Australia was an invasion to us, our peoples own culture was dismissed as fundementally inferior, and our people were denied their spirituality, language and culture, our families were broken up and moved away from their ' country' their tribal homes...something which imapcts greatly upon our people and beliefs.

having said this, we survive still, it is our beliefs that they tried to destroy that sustained us tho many have lost their connections .

Our belief is basically that ALL cultures "pray ' or believe in the same 'spiritual' force...what we call Dreamtime...no matter anyones view....for us we are ALL humans, so we were born with the same 'humanness' the same Dreaming, we all have the same 'spirituality'... our being is as humans....our problems with theologising and disputing faiths etc seems nonsensical to us....different people have different languages , cultures and so different ways of interpreting our world.
Still we ARE human....our totemic system of beliefs is just OUR way of seeing the universe and explaining it.....we still respect any other cultures beiliefs as it is THEIR way of seeing it in their country.

I like our explaination of the world....what I believe is that many have got away from our place in the scheme of things....we arent just humans, we are part of a world of many many different beings, different 'spirits'....and so we have no greater "divinity' than any being...we are all part of the landscape...even trees, rocks, rivers...all the flora and fauna....all part of our 'being"...they exist with us, here now in this life...so are entwined within our Dreaming...and we theirs....we cannot claim superiority as we dont possess it....we have technology waving its banner as proof of what ?...superior technology than any other being?
If this were so then we would respect our living landscape for what it is...our mother we call Gunimaa...it is from the dust of this world all existence we know of upon this world is born...even our air..water..food...everything!
200 years of modern technology has poisoned rivers, land, denuded resources...all this in 220 years since Europoean arrival in a landscape that existed harmoniuosly for thousands of millenia.
our being is a spiritual being, I doubt any can deny this...that great mystery we call 'Wayyruull....we are just human....we can only understand humaness.....the bible is that Jewish Dreaming....their view...their mobs culture...
the Tao is Chinese Dreaming....all mobs got their Dreaming.....all same....
That Jesus fella...he has proper Dreaming....his mob were Jewish...but he...Bhudda....all them fellas....they talking same Dreamings...just different lingo...different customs...still all human spirituality.

Me...I am a rainbird..thats my Dreaming...I am older than moses...my spirit...
I know my songlines...my 'story'...from the beginning...from before 'humanness'.....when no human beings lived, animals and other beings lived....but before us.
Our Dreaming and Dreamtime stories tell us our history....all our history...the mountains, stars, rivers, oceans ,birds animals....and humans....where is that different to any other human being?.....we just look 'our way'....and for us the land is us....that place we were given life, that place of our humanness, and everything, every other part of that 'country', that is us too....that is where our spirit first emerged to join the world of humans....and all them birds, animals, fish trees, everything....we are most definetly connected by our primordial humaness.......
just wonder why there is so much fuss about it......

we are who we are.....

my connection to the land is part of me, who I am...and the Kamilaroi are my family , all of them, we are all from kamilaroi land, that Dreaming there...

Question then if I may...what dreaming are you?

Do you follow your 'mob'..or are you different Dreaming now?

Do you recognise any things within my own culture and your own beliefs>?

I think if you are human and 'understand' the concepts of sprituality...then yu recognise 'sprituality' in some form...and yu learn that from somewhere....

our Law...our Buurrunguu (Dreaming)..cant change, ever...it can however, evolove as all things, but that basic thing...is who we are...humans, and the story so far....hehe

we living OUR Dreaming right now, you just joined mine hey?....dont change me as this human...both got Dreaming.....but now my Mullowiil has painted this little bit into my Dreaming....my story
one day this one here...me...will die, this human here talking with you now, but I wont be gone....just back into Buurunguu, Dreamtime for next Dreaming hey?

we all hear that 'maybe your life flashes before your eyes when you die...

for me, us people, Kamilaroi one , that Dreaming...and all us koori mobs here this Blackfella island, Australia......... when we die...that shadow one Mullowiil...he comes and dances, he dances our corroborree, he dances me, my story, my life, flashing before my eyes....heeheeehheeehee
looks that way looking in from outside hey...
inside....I dancin my life, all of it that my shadow painted for me on the ground, all that Dreaming,...evrything that was me, this one here, koori G...Gurrimunyah, Garry...thats me..
Well I get to dance that Dreaming again, one more time, fast forward for the human eyes....
written into the land forever for the spirit minded...hhahaahahaha
you can see them other fellas, their Dreaming, its there, written into the country their story

you see?....my human is dust...the mother earth, Gundimaa, she use that bit, mould it into something...bones first....after that...maybe a tree..or a bird, like rainbird hey, hahaha....or maybe a lizard or blacksnake...or a raindrop....my clan has Yuluwirri dreaming too..
Rainbow Dreaming...Yulluwirri we call that, rainbow, and Gapu, water we got that Dreaming too..the rain..
and I am the rainbird Dreaming there, thats me, that part of that story, from that country where my spirit breathed air ...all those tell that story, that Dreaming, where the mountains came from and the sky and stars and trees and dinosaurs and animals.....that story of that country there, from the very very beginning, that spot is me too, I am of that part of the landscape...connected as family to evrything there...that mountain, my uncle....those trees that are sisters...those birds that are brothers...everything there at that place, is me...I am of it...one day my mother, Gundimaa, she may Dream of me again and I will be again, some other one hey< another person... I will be a rainbird again while I wait....

thats who I am, thats where I will go...as spriit, and dance my corrobooree...into my Dreaming

I need nothing else...just that country...that place, where I always lived....since before adam...
you see?...it is the Dreaming, you see correctly the same elements within that Celtic Dreaming
we too have exactly this...an upper world...it contains the blueprints, yes, and so much more...
we have differnt names for our constellations, some are vast....some that they speak of are contained with others we speak of hear, each has its Dreaming, its story....our shamans, the Koradjii people, they know the stories for our people from our beginning
upper world, yes, and middle world, this one here where we speaking now
and under world, our Mullowiil....that where my shadow paints our Dreaming on the world...

and yes, we can move between worlds, not two that overlap, three that overlap and intertwine
all three worlds are there, withus, we exist "between" all those worlds, overlapping, that what makes us this 'human being' makes us visible...solid
When we dance corroborree, when anyone has that focus to sing 'their' Dreaming songline, we vibrate to that being. of ourselves harmoniously..we vibrate at that tone, that "balance'...of our three aspects, that why koori people have three names, one for each 'world'...and if we know the 'melody' that is us, we vibrate at the core of our being, and can 'step' into which aspect we like, step between any of those worlds at will, into our Dreamtime
it is only when we focus on one aspect, our physicality that the rest are dim and hard to see....
For me , my Dreaming is me, I see it evrywhere, the visible being and the invisible....
my words are english words, a hard language to get right, Kamilaroi language is different.
What we say Dreaming....is an English word, we couldnt find any word with right meaning in english, so we chose Dreamtime and Dreaming...but it is not like dreaming...and yet it is...like thought is not really like speaking but it kind of is, awareness is an incredible thing, we teach our children to hear everything, a sense that speaks the languages of all beings, all animals and trees and birds and sky...Cetic sing their Dreaming just as we do, simultaneously..this Dreaming, it is always there...that Celtic Dreaming too...you Dreamtime, your Dreaming, just like spirit is like spirit and not really like 'human being' our senses are much more than we know, we are capable of so much more through our awareness...of all senses....utilised simultaneously, not focussing on one world...on ALL of them at once, overlapping...hehehe....yes, thats the Dreaming....just gotta look hey?...
Still, yes, you may have Celtic Dreaming,or another Dreaming path, no less awesome than Aboriginal Dreamtime, or Chinese, or African Dreamtime...all there...all human being Dreaming....and more, all way back...
What we see in other cultures that seems so right, is because the language crosses those barriers and allows us to see other Dreamings, our awareness...
Yes , three worlds, three aspects, three names...
I look forward to talking of my Dreamtime...and hearing others own Dreaming...
that be deadly hey

Anytime you may wish any info or Aboriginal stories, Bush tuckers, herbs medicines, anything really , that is koori I be gld to share knoweledge
equally I love learning others view of all this , .......human beingness

Gundimaa guullabadhaay nginayayaana
May the Mother earth, Gundimaa, love and protect you
and all you love

G