I don't want to believe, I want to know!

~ Carl Sagen ~

Anangu women carry sacred knowledge.

When you want to know for sure, you have to go and find it for yourself.  The one person you can trust is yourself.  We have all the universal knowledge of all of our elders held within the vibration of each cell in our bodies.  We are capable of discerning the spirit of truth.

Images @ Eminpee Fotography

Healing doesn't mean the damage never existed. It means the damage no longer controls our lives.

~ Unknown ~

 

Anangu women and me.

Images @ Eminpee Fotography

Two Choices... Either you repeat the same conventional doctrines everybody is saying, or else you say something true, and it will sound like it's from Neptune.

Noam Chomsky

Mind, Body and Spirit - The connection to top all connections.
We are connected to each other by our higher consciousness.  This is more than being connected on a physical level.  It is a connection in a different dimension, it is the thought realm.  Nothing occurs without a thought occurring first.   Thoughts connect with other thoughts and this along with sound resonance can re harmonize us.

It is through the feeling of being vulnerable that you become vulnerable in the physical.  Likewise if  you choose to speak of happiness then happiness follows.  We create our own individual reality. 

Create your emotions in your mind and move into them.  Do  not let your emotions rule your life.  You can have do or be anything you want.  Namaste

080 (Photo credit: Images @ Melonpopzdropz)Thoughts emit a frequency. This frequency was evident here.  I could hear the singing / I could sing along.  I heard Vince in the singing before he was behind me.  I could feel a spirit man close by.  When he touched me on the arm at the checkout in the Yulara IGA, I was emotionally touched in my spirit and we both saw and felt this.  The old people were talking to me and I felt like a spiritual egg.  I felt like I was amongst the most ancient mothers and fathers and they were holding my spirit up.  I felt this with a major connection with the aunties and the nannas and the deadly sisters,  mainly with one of the sisters the connection was so strong we were in another place for sometime and it was the most succinct feeling of connection and I could feel her spirit in mine and she was so old.  I was shocked standing nearby to a special place and I heard it.  It smelled of home too, but that's another thing.

We had many other moving experiences while we were where the universe had us in perfect timing.  It has such significance.  A universe that  arranged  for us girls both from the little town of Urunga  to go all the way out to Uluru.   Such awesome perfection in the spirit world

Gumbaynggirr meets Anangu... /  .. Ginnagay  ...Palya ..
Read More Quotes 

Image by Mezza -  Me and  Suzie's Shadow in Central Australia  NT

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Love of Possessions is a Weakness

“It was our belief that the love of possessions is a weakness to be overcome.  Love of possessions is a Weakness and it's appeal is to the material part, and if allowed its way, it will in time disturb one’s spiritual balance. Therefore, children must early learn the beauty of generosity. They are taught to give what they prize most, that they may taste the happiness of giving.

If a child is inclined to be grasping, or to cling to any of his or her little possessions, legends are related about the contempt and disgrace falling upon the ungenerous and mean person…

The Indians in their simplicity literally give away all that they have—to relatives, to guests of other tribes or clans, but above all to the poor and the aged, from whom they can hope for no return.”
Charles Alexander Eastman (Ohiyesa) - Santee Sioux

Aunty Allison sharing her wisdom at the Rock

 Sharing was a form of insurance in the non-agricultural tribal societies where people lived on what they gathered of nature’s bounty in the form of fruits, grains, roots; meat of animals they occasionally hunted; fish they caught in the right season, and a variety of other foods found in the forest. When one killed a large animal there was more meat than a family could eat. It made perfect sense to share the surplus for one soon got it back in a larger measure when the neighbors made kills. In this way food was shared and everyone ate quite well.

But the Indians also realized that sharing was spiritually beneficial to the giver. In their eyes that was a bigger gain. They knew that they were in fact the spirit that animates all living bodies including their own. This realization was cultivated in them from childhood. Rest of their lives they tested this truth and found it the foundation of all life. This gave them a sense of security and great stability to live through ups and down of living.

This way of looking at life was shared by all tribal (and other) cultures around the globe. Listen to what the Vedic Rishi sang in the Ishavasy-upanishad. Everything that exists around us is created by the ISHA (the Great Spirit). Whenever we eat or consume anything we must remember this and offer it first to its creator and the true owner. None of us is the real owner and all living beings have equal right to things that the Creator has made for us. So share with a large heart and do not boast of being generous, for you are giving something that is a gift from God and is in any case meant to be shared by all.

Partap December 16, 2006

 In the Northern Territory the Anangu People have Tjukurpa.   Everything has Tjukurpa and its very much a people law.  With this in mind it is a lot more effective than any corrupt white fellah laws.  Laws that ruin our lands and water and attempt kill the spirit of the land, the Grandmother Earth.  She will not sit by though, she will avenge her children.  Tjukurpa.. is law and spirit all in one and a way of life as well.

Images by Mezza - Sharing with Aunty and the bush tucker

Lesson of the Oak

from The Wisdom of Trees by Jane Gifford

The oak represents courage and endurance and the protective power of faith. The tree's noble presence and nurturing habit reassured ancient peoples that, with the good will of their gods, their leader, and their warriors, they could prevail against all odds.

As the Tree of the Dagda, the oak offers protection and hospitality without question, although its true rewards are only apparent to the honest and brave. The ancient Celts deplored lies and cowardice. To be judged mean spirited could result in exclusion from the clan, which was one of the most shameful and most feared of all possible punishments. Like the oak, we would do well to receive without prejudice all those who seek our help, sharing what we have without resentment or reservation.

The oak reminds us all that the strength to prevail, come what may, lies in an open mind and a generous spirit. Inflexibility, however, is the oak's one weakness and the tree is prone to lose limbs in storms. The oak therefore carries the warning that stubborn strength that resists will not endure and may break under strain.

This would be a warning to the Coal Seam Gas Frack Energy Companies from the ancestral people of the land.  The Oak is the spirit of the people from all across  this great land and when the Oak is troubled it isn't a good outcome I see.  All the laws have well been broken against the traditional people now.  I feel a level of shame as a human  being.  To be the same species - a human and do this against your brother is unforgivable.

Image by Mezza - Oaks in Central Australia

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Your own weaving way It's not the way you talk That's making me grieve It's not the way you walk It's the way that you weave

Lyrics by Michelle Shocked from Weaving Way on the album Arkansas Traveler (1991).

Two women carrying large plaited baskets suspended from a band around their heads. One of the women is also carrying a child. Liverpool River, Arnhem Land, Northern Territory).
(Photo credit: Wikipedia)

In Arnhem Land, fibre work and containers is associated very closely with major Dreaming stories. Weaving baskets and bags helps define the knowledge and status of women in communities as women have to earn the right to that knowledge.

These deadly Auntys .. I love

The deadly sisters .. so ancient and so beautiful both good singers and dancers of traditional dance and song.  I write of the sisters and I know they are feeling my spirit each time I do this because we are all connected and these sisters are really connected to the ancient ones who are still here evident in the Tjukurrpa.

Image by Mezza - The deadly sisters ..

Tjukurpa panya tjamulu, kamilu, mamalu, ngunytjulu nganana ungu, ku runpangka munu katangka kanyintjaku' - Pitjantjatjara

IMG_9988 Uluru Dreaming 2012, a photo by Images @ Melonpopzdropz on Flickr.

Have you ever felt walked all over or used.and not cared about?  I suppose this is how Uluru feels when people who enter the hallowed invisible lines and trespass on into spiritual and sacred spaces.  I don't understand it when people don't heed the warnings.  The curse that seems to befall some who climb the rock is very real.  More so it is real for the ones who secretly take  a piece of Uluru home with them in their luggage.
At the cultural centre located at the rock is a book called simply. "The Sorry Book".  This has been reprinted again now as still letters flow in from everywhere across the world.   Together  with the letter accompanies small pebbles or dirt or a piece of the rock itself in a desperate attempt to return Uluru and to have what ever has been happening to these folk and or their families all back home cease.  At Kata Juta National Park this returns policy is taken very seriously and the parts mailed back to the rock are replaced back to where they came from originally.

The Anangu people have Tjukurpa.  This is a spiritual link that flows through everything.  Every grain of sand has Tjukurpa.  Tjukurpa is everywhere and everything.

'Tjukurpa panya tjamulu, kamilu, mamalu, ngunytjulu nganana ungu, ku runpangka munu katangka kanyintjaku' - Pitjantjatjara
'This Law was given to us by our grandfathers and grandmothers, our fathers and mothers, to hold onto in our heads and in our hearts.'

What is Tjukurpa?

Tjukurpa is the foundation of Anangu life and society. Tjukurpa refers to the creation period when ancestral beings, Tjukaritja, created the world as we know it, and from this the religion, Law and moral systems. 'Dreamtime' or 'Dreaming' is often used to describe the way we and other Indigenous Australians see our origins. This translation suggests the beliefs are unreal. Tjukurpa is no dream, and there is no such word as 'Dreamtime' in Anangu languages.

The creation period

Prior to creation the world was featureless and none of the places existed until our Tjukurpa ancestors, in the form of people, plants and animals, traveled widely across the land. The adventures and battles of the ancestors formed the world as we know it today. Our land is inhabited by dozens of ancestral beings. Their journeys and activities are recorded at sites linked by iwara (paths or tracks) and iwara link places that are sometimes hundreds of kilometres outside the park and beyond Pitjantjatjara country.
The Mala Tjukurpa, for example, involves three groups of mala (rufous hare-wallaby people) who travel from the north to reach Uluru. Two groups then fled south and southeast to sites in South Australia. Kuniya Tjukurpa involves the travels of the woma python from the east. Many other Tjukurpa such as kalaya (emu), liru (poisonous snake), lungkata (blue tongue lizard), luunpa (kingfisher) and tjintirtjintirpa (willie wagtail) travel through the park.


Anangu land is mapped through the events of Tjukurpa and is therefore full of meaning. Tjukurpa is the basis of all Anangu knowledge. Where you are born, where you live and where you die are of great significance to Anangu. When Anangu travel across the land we do so with the knowledge of the ancestral beings. Knowledge of the land, and the behaviour and distribution of plants and animals is based on knowledge of Tjukurpa.  Anangu recount, maintain and pass on this knowledge through ceremony, song, dance and art.

Passing on Tjukurpa

Tjukurpa is not written down, but memorised. It is a cultural obligation to pass on this knowledge to the right people. Ceremonies play an important role in the passing on of knowledge. Specific people or groups in the kinship system have responsibilities to maintain different sections or 'chapters' of Tjukurpa. These chapters may relate to a specific site, or a section of an iwara (ancestral path) and this knowledge is carefully passed on to people who have inherited the right to that knowledge either through their birthplace, or through having earned the right by progressive attendance at ceremonies.
Tjukurpa is taught and remembered through specific verses of inma (songs), site related stories, ritual dances or rock art.

Nana doin Inma

The iwara (ancestral paths) are recalled in long sequential lists of sites, sometimes including sites beyond country which have been visited, and including sites belonging to other people. Tjukurpa may also be recorded in physical forms such as ritual objects and some objects are created for a specific ritual and then destroyed, others are very old and passed on from one generation to the next. These objects are extremely important, and knowledge of their form and existence is highly restricted. They are not discussed in front of children and may be specifically restricted to men or women.
Tjukurpa is also recorded in various designs and paintings, such as the 'dot' paintings of the Western Desert Region. Designs are often sacred and their use may be restricted to specific groups or individuals. Some sounds are associated with particular Tjukurpa, for example the sound of the bullroarer is associated with sacred men's ceremonies. It is for this reason that Anangu don't want bullroarer objects sold to tourists. Tjukurpa is extremely important to Anangu and learning deeper levels of knowledge means a deeper level of cultural responsibility. Therefore some Tjukurpa information is restricted to certain authorised individuals.
Law
Tjukurpa establishes the rules we use to govern society and manage the land. It dictates correct procedures for dealing with problems, and penalties for breaking the Law. The proper way of doing things is the way things are done in Tjukurpa. Since the coming of non-Aboriginal people,  some of the penalties under traditional Law  have had to be modified. They have also adapted non-Aboriginal law to help enforce Tjukurpa. Sacred sites are protected under Commonwealth and Northern Territory legislation and hunting and foraging rights are protected under the legislation and lease agreement with Parks Australia. The Uluru-Kata Tjuta National Park Plan of Management protects Tjukurpa by using it as a guide for making management and policy decisions.
So now you should have a total working knowledge of what Tjukurpa is. ( pron. CHOOK ER PAH)  The coming of the white man to their country must have shocked the veritable socks from these people who had never seen anyone with skin that colour.  Tjurkurpa is now modified to be able to include the white fellah influence all around and it is wonderful the the Commonwealth has the respect enough for these people to use the Tjukurpa in management decisions affecting the running of the Kata Juta National Park areas in both areas ( Uluru and the Olga's)
 http://www.environment.gov.au/parks/publications/uluru/pubs/pn-tjukurpa.pdf

Image by Mezza -   Image one ....Many people ignoring Tjukurpa and decimating  sacred law. (rock)
                             Image two... Nana dancing at the Maraku Arts Centre at Uluru Resort area.

Tjukurpa

What a site to behold is Uluru.  What a majick place to feel and see and smell.  My senses were on over time the entire time and everything was just beautiful
 Tjukurpa (Pitjantjatjara).

The Dreaming is a common term within the animist creation narrative of indigenous Australians for a personal, or group, creation and for what may be understood as the "timeless time" of formative creation and perpetual creating. In addition, the term applies to places and localities on indigenous Australian traditional land (and throughout non-traditional Australia) where the uncreated creation spirits and totemic ancestors, or genii loci, reside. No word in the English dictionary covers the concept; for example, Anangu who speak Pitjantjatjara use the word Tjukurpa and those who speak Yankunytjatjara use Wapar, but neither means dreaming in the English sense
The Australian Aboriginal Flag  Wikipedia)
The Dreaming has different meanings for different Aboriginal groups. The Dreaming can be seen as an embodiment of Creation, which gives meaning to everything. It establishes the rules governing relationships between the people, the land and all things for Aboriginal people.




Image by Mezza - Uluru Kata-Juta National Park