Transitions by Cianaodh

Transitions (The Australian Druidic Path)

Â© Written by Cianaodh of the McGillemhaoil 2018

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European Identity in Australia………………………….…………………………………………………………….. Shaktism……………………..…………………………………………………………………………………………… Saraswati, Lakshmi, Parvati Celtic Shaktism……...…………………………………………………………………………………………………… Core Principles…………………………………………………………………………………………………………... Metaphorical Conceptualization of Divinity…………………………………………..…………………………..... Creation & Afterlife, Morality, Awen The Mothers…….………………………………………………………………………………………………………… Mor Mathair, Brighid, Danu, Morrighu, Lugh, Cernunnos, Mannanan Mac Lir Native Totem Animals…………………………………………………………………………………………………...

The Australian Seasonal Cycle……………...………………………………………………………………………… The Ndaju Calendar……...……………………………………………………………………………………………… The Noongar Calendar………………….……………………………………………………………………………… In Summary Native Lunar Calendars.………….……………………………………………………………………………………. Analyzing The Data…………………………………………………………………………………………………....... Celtic Australian Seasonal Festivals……………………………………………………..………………………..... Solar Festivals, Samhain, Imbolc, Beltaine, Lughnasadh Southern Hemisphere Astronomy……………………………….…………………………………………………... True South, Date, Sidereal Day vs Solar Day, Time, Viewing the Zodiac, The Southern Sky Working With The Land.………………………………………………………………………………………………... Climate in Western Australia, Soil Fertility, Wintertime Planting, Summertime Planting Traditional Moon Planting……………………………………………………………………………………………… Native Medicine.…………………………….……………………………………………………..……………….........

Earth Energy in Australia………………….…………………………………………………………………………… Sacred Geometry, The Icosahedron Grid, 12 Vile Vortices, The Dodecahedron Grid, The Tetrahedron Grid, Planetary Grid, Songlines, Grid Point 44, Geospirals, 7.83Hz Earth Frequency, 62Hz Body Frequency, 444Hz Healing Frequency The Solfeggio Frequencies…………………………………………………………………………………………….. Body Thermal Mapping…………………………………….…………………………………………………………... Physics of Emotion……………………..………………………………………………………………………………. Cymatics……………..…….…………………………………………………………………………………………....... Music Physics of Trees………..………….…………………………………………………………………………………..... Eucalyptus, Wattle, Bottlebrush, Banksia, Maleleuca Sacred Sites…………………………….………………………………………………………………………………... Uluru, Kata Tjuta, Birrarung Marr, Wilpena Pound, Lake Mungo, Devil’s Pool, Arnhem Land, Grampians, Black Mountain, Worimi, Ban Ban, Biaime Caves, Kakadu Western Australian Sacred Sites.…………………………………………………………………………………..... Waugal, The Seven Sisters, Goonininup, Beeliar, Two Caves, Piney Lakes, Murdoch, Pinnacles, Wave Rock, Mulka’s Cave, Burrup, Karajini Understanding Aboriginal Art………………..…………………………………………………………………….....

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Aboriginal Australia……..……………………………………………………………………………………………… European Australia……………………………………………………………………………………………………… The Portuguese, The Dutch, The French British Colonization…………………………………………………………………………………………………...... Captain Cook, The First Fleet The First Years Of The Colony………………………………………………………………………………………… Castle Hill Convict Rebellion, Rum Rebellion 1808 The Age Of Exploration……………..………………………………………………………………………………...... The Goldrush………….…..……………………………………………………………………………………………... Eureka Stockade Development Timeline………..….……………………………………………………………………………….......... Clash Of Cultures.………………..………………………………………………………………………………........... Conflict Between Aboriginals and European Settlers 1830 – 1926 (Western Australia) A Nation Forged By War………………………………………………………………………………………………... The Anzacs, World War 1, Gallipoli, World War 2 The Depression…………………………………………………………………………………………………………... Populate or Perish……………………………………………………………………………………………………….

Over the last 20 years I have seen our community grow from a relatively obscure and insular one to a large global network of practitioners. Whether this is a good or bad thing remains to be seen and time of course will answer that question. There will inevitably be temptation to try and create some sort of uniformity or mainstream identity, but we must be weary of doing so. If we start to institutionalize our beliefs we will destroy the beauty of its fluidity, which in essence is what enables it to adapt and encompass all aspects of our life. Religion was not all ceremonial to our ancestors, it was a way of life, it was everyday life. The way to resurrect real Druidry is to keep it relevant, and if we want our community to thrive we need to make sure it stays practical and reachable as an absolute priority. Ancient pagan belief systems were deeply complex and superstitious, and the arrival of Christianity in Europe saw to it that our continuity with it was largely lost. Likewise, the industrial revolution changed our relationship with nature, when the vast majority of people moved away from rural lifestyles to the cities. That’s why paganism today could never be truly the same as ancient paganism. Therefore, I feel as though I have complete freedom in my recreation, and that I am expressing a spiritual path that neither contradicts the benefit of modern scientific knowledge nor does it pretend to be anything else. I see myself less as an author, and more of a hoarder and a compiler of information. I don’t write stories, rather I put together manuals and text books. I practice Druidry as a spiritual path built on academic and creative pursuits. It is a living tradition of learning and inspiring, driven by a sense of duty and service. We as Druids are here to represent our peoples, to guard the best of our cultures and to provide our community with a sense of itself and a connection to the ancestors. We merge the wisdom of modern science with ancient philosophy, and use the skills of the arts to illuminate the world. This is the beginning of a new process, when we go from being Celtic-Europeans to Celtic-Australians. We are a new breed of Celt, and this is the new journey we are making together, as we take our distinctive place among not only our own brethren but all the peoples of the world. We now live in colonial countries with landscapes that are largely unknown to us, they have different weather patterns, seasons and animals to the ones traditionally familiar to our cultures. Astronomy is also effected as we live in the southern hemisphere, so the skies we see are different to those of our cousins in the north too. All this then needs to be reconciled and adapted in order for us to emerge as our own identity and retain our validity as a belief system. Which brings us to this point. ‘Transitions’ has been designed to act as a sequel to my first work called “The Art of Being”, and is written with the intention of following on from the curriculum outlaid in the aforementioned. Without understanding of traditional Druidry and the foundational sciences this book may seem on its own confusing or disjointed, which is why I definitely recommend either reading “The Art of Being” or similar material first. The information in here is intended to be overlaid, like a building block. Further to that, please keep in mind that I am writing from my own local perspective. Since I live in Perth, I have therefore referenced my own local weather patterns, geography and Aboriginal cultures from Western Australia. These things may vary across regions slightly depending on where you live, so it would be wise to have as much locally sourced information as you can, should you not be from Western Australia. First let us build a Foundation of beliefs, then let us seek to Synchronize with nature, so we can Connect to the land. Finally, let us Reconcile with our past, the good and bad so we can learn from it and move on. This is what it means to Transition.

My name is not my own, It is borrowed from my ancestors, I must return it unstained. My honour is not my own, It is on loan from my descendants, I must give it to them unbroken. Our blood is not our own, it is a gift to generations yet unborn, We should carry it with responsibility. Vincent Enlund Pride in one’s own cultural and ethnic heritage has nothing to do with racism. Love of our ancestors and our civilization should never be about hatred of others. We as Europeans, whether in our motherlands or colonial descendants, should have no doubts about our place at the table of humanity and we can hold our heads high over our contributions to the world. No one has the right to tell us we aren’t allowed to love ourselves and connect with our identity. Celebrating and expressing ourselves as cultures and peoples is of no consequence to others. There needs to be nothing racist about being a proud European. Our peoples are at risk of losing their connection to their ancestors, because our children are growing up without being taught about their history, well not the good side anyway. There seems to be a growing mainstream movement of hostility towards anything that represents a strong traditional European identity, mainly led by a radical ‘progressive’ ideology on the far left side of politics. Sadly, this sort of ideology has unjustly associated any sense of expression of our cultures with racism. Anyone with reasonable intelligence can see through this agenda of course, but unfortunately it doesn’t stop it from existing, and the reality is we sometimes have to tread very carefully how we choose to show pride in ourselves for it not to be mistaken by those under the spell of these ideologies. That is not to say that there are not some out there who do use our ancestors as a platform for their prejudice, but these are a tiny minority. We need to claim our identity back from this damaging attitude, and to rescue our ancestors from the oblivion they face at the hands of this crusade to wipe out any trace of who they were. Of course there are many aspects to a person’s identity and character, but knowing where you came from is a large part of it. Cultural and ancestral connections are essential for many reasons, they provide a sense of belonging, not only to a wider family but to a bigger picture. An enormous amount of inner strength is gained simply by the knowledge that we as individuals are part of a journey that stretches across millenniums. Understanding who your ancestors were, their stories, their struggles, their hardships, their triumphs and their achievements has a powerful ability to keep us centered. Culture holds us up to standards, gives us something to protect and maintains a sense of values.

Shaktism (Sanskrit: "doctrine of energy, power, the Goddess") is a major tradition of Hinduism, wherein the metaphysical reality is considered feminine and the Devi (goddess) is supreme. It includes a variety of goddesses, all considered aspects of the same supreme goddess. Shaktas conceive the Goddess as the ultimate, eternal reality of all existence, or same as the Brahman concept of Hinduism. She is considered to be simultaneously the source of all creation, its embodiment and the energy that animates and governs it, and that into which everything will ultimately dissolve. According to V. R. Ramachandra Dikshitar â&#x20AC;&#x201C; a professor of Indian history, in Shaktism theology "Brahman is static Shakti and Shakti is dynamic Brahmanâ&#x20AC;? Shaktism views the Devi as the source, essence and substance of everything in creation. In texts such as the Devi-Bhagavata Purana it states: I am Manifest Divinity, Unmanifest Divinity, and Transcendent Divinity. I am Brahma, Vishnu and Shiva, as well as Saraswati, Lakshmi and Parvati. I am the Sun and I am the Stars, and I am also the Moon. I am all animals and birds, and I am the outcaste as well, and the thief. I am the low person of dreadful deeds, and the great person of excellent deeds. I am Female, I am Male in the form of Shiva Shaktas approach the Devi in many forms; however, they are all considered to be but diverse aspects of the one supreme goddess. The primary Devi form worshiped by a Shakta devotee is his or her ishta-devi, which is a personally selected Devi. The selection of this deity can depend on many factors, such as family tradition, regional practice, guru lineage and personal resonance. Shaktism's focus on the Divine Feminine does not imply a rejection of masculine. It rejects male-female, soul-body, transcendent-immanent dualism, considering nature as divine. Devi is considered to be the cosmos itself, she is the embodiment of energy, matter and soul, the motivating force behind all action and existence in the material universe. In Shaktism the masculine and the feminine are aspects of the divine, a transcendent reality. In Hindu iconography, the cosmic dynamic of masculine-feminine interdependence and equivalence, is expressed in the half-Shakti, half-Shiva deity known as Ardhanari

Saraswati is the Hindu goddess of learning, wisdom, music, and aesthetics. Saraswati first appears in the Rigveda and is identified as the inventor of Sanskrit. She gives Ganesha the gifts of pen and inks. She is also a patron of the arts and sciences, and the wife of Brahma. Saraswati's name means 'elegant', 'flowing', and 'watery' and this is indicative of her status as one of the early Aryan boundary rivers. The Saraswati River, just like the Ganges River, flows from the Himalaya and is considered a sacred source of purification, fertility, and good fortune for those who bathe in her waters. The sacred river then developed into a personified deity. WORSHIP & RITUALS - The goddess has her own festivals, notably the Saraswati Puja, held on the first day of spring. During the festival, worshippers wear yellow, which is associated with wisdom and prosperity. Statues of the goddess are also draped in yellow silk, and believers pray for blessings on their pens, books, and musical instruments. Children are taught to write for the first time during the festival, Brahmin priests are given fine food, and ancestors are venerated. Saraswati is also worshipped along with other major goddesses in the pan-Indian celebration of Navaratri. As the patron of music, she is frequently prayed to by musicians before concerts and, as a goddess of intellectual pursuits, by students before examinations. SARASWATI & BRAHMA - In Hindu mythology, Saraswati is the wife of the great god Brahma. However, according to some traditions, she was first the wife of Vishnu. In mythology, Brahma was cursed by Saraswati, which came about due to a misunderstanding. One day, when awaiting his wife to begin an important religious ceremony and so unable to start the ritual punctually, Brahma asked the gods' advice. They responded by creating a new wife for him, Gayatri, so that the ceremony could go ahead at the precise time. However, when Saraswati eventually turned up she was not best pleased to see her husband with another woman and so cursed Brahma never to be worshipped by humanity (even if he is worshipped today in parts of South-east Asia). Some Hindus believe all creatures were born from the union of Brahma and Sarasvati starting with Manu, the first man. Saraswati's son is the rishi (sage) Sarasvata. He, nourished by the bountiful waters of his mother, was able to withstand the Great Drought of Hindu mythology and so survive as the definitive repository of the Vedas sacred texts. Saraswati is usually depicted as a graceful youth with white skin. She most often wears a white sari (which symbolizes purity) which has a blue border. Not being concerned with worldly goods she rarely wears jewellery. She may have a crescent on her forehead and be seated on a lotus flower. Alternatively, she may be shown riding her vehicle (vahana), either a swan or goose. Frequently represented in figure sculpture on temples, the goddess may be accompanied by either her husband or a peacock, her traditional assistant. As with many Hindu deities, Saraswati is often depicted with four arms, each holding a symbolic object. In the left hands she can carry a palm-leaf manuscript and ritual water vessel. In the upper right hand she holds a white lotus flower while the lower right hand typically performs the varada mudra, the traditional gift-giving gesture of Hinduism. Another object commonly seen in Saraswati's hands is the vina (the Hindu classical music instrument) which reminds of her gift of music to humanity.

Lakshmi is the Hindu goddess of wealth, good fortune, youth, and beauty. She is the wife of the great god Vishnu and the pair is often worshipped in tandem as Lakshmi-Narayana. Just as her husband has many avatars when he descends to earth so too Lakshmi takes on different forms:    

Sita, wife of lord Rama, Dharani, wife of Parashurama, Queen Rukmini, wife of Krishna Padma, wife of Hari

Lakshmi may also be called Lokamata, ‘mother of the world’ and Lola, meaning fickle, in reference to her seemingly haphazard dispensation of good fortune. WORSHIP & RITUALS - The goddess is particularly associated with the lotus flower and is sometimes referred to simply as the Lotus Goddess. In this guise she is a member of the Buddhist pantheon too. The goddess has no temples built in her name but she is particularly worshipped in one of Hinduism’s most evocative celebrations, the annual Diwali or ‘Festival of Lights’, held every October-November. LAKSHMI & VISHNU - In the Mahabharata, Lakshmi was born from the stirring of the primeval milky ocean by the gods and demons. Following the intervention of Brahma and Vishnu, Lakshmi miraculously appeared from this sea of clarified butter clothed all in white and radiating youth and beauty. For this reason the goddess is sometimes called Ksirabdhitanaya, ‘daughter of the sea of milk’. Lakshmi immediately gave herself to Vishnu’s protection and for this reason she is said to dwell on Vishnu’s chest giving rise to one of the god’s alternative names, Shrinivas meaning ‘the dwelling place of Sri’. Sri (Shri) means prosperity, and is another of Lakshmi's many names. According to the Harivamsa Lakshmi is the mother of Kama, the god of love. In another myth Lakshmi got a little fed up with her husband and went to live with the royal family of King Akasha Raja in southern India. There, now calling herself Padmavati, she was eventually found by a distraught Vishnu, himself in the guise of Shrinivas. Brahma and Shiva had actually conspired for the two to meet and they, of course, fell in love and married in a lavish ceremony (again) which is still commemorated today in the town of Tirupati in southern India. Lakshmi is often represented either standing or seated on a large lotus flower and holding a water pot and single lotus flower in her hands, always either blue or pink. With her other two hands she typically gives a sign of blessing and showers coins on her loyal followers. The goddess usually wears a pink sari and is accompanied by various traditional symbols of good luck such as painted elephants decorated with garlands of flowers, often spraying water from their trunks. Lakshmi regularly appears alongside her husband Vishnu in temple decorative sculpture, for example, massaging his feet with lotus flowers or riding his gigantic man-bird vehicle Garuda.

Parvati is the Hindu goddess of fertility, love and devotion, as well as of divine strength and power. Known by many other names, she is the gentle and nurturing aspect of the Hindu goddess Shakti and one of the central deities of the Goddess-oriented Shakta sect. She is the mother goddess in Hinduism, and has many attributes and aspects. Each of her aspects is expressed with a different name, giving her over 100 names in regional Hindu stories of India. Along with Lakshmi (goddess of wealth and prosperity) and Saraswati (goddess of knowledge and learning), she forms the trinity of Hindu goddesses (Tridevi). Parvati is the wife of the Hindu god Shiva. She is the daughter of the mountain king Himavan and queen Mena. Parvati is the mother of Hindu deities Ganesha and Kartikeya. WORSHIP & RITUALS - The Gowri Habba, or Gauri Festival, is celebrated on the 7th, 8th and 9th days of the month of Bhadrapada in the Hindu calendar (roughly August/September). Parvati is worshipped as the goddess of harvest and protectress of women. Her festival is closely associated with the festival of her son Ganesha (Ganesh Chaturthi). Another popular festival in reverence of Parvati is Navratri, in which all her manifestations are worshiped over nine days. This is associated with Durga, with her nine forms i.e. Shailputri, Brahmacharini, Chandraghanta, Kushmanda, Skandmata, Katyani, Kalratri, Mahagauri, Siddhidaatri. PARVATI & SHIVA - The Puranas tell the tale of Sati's marriage to Shiva against her father Daksha's wishes. The conflict between Daksha and Shiva gets to a point where Daksha does not invite Shiva to his yagna (fire-sacrifice). Daksha insults Shiva, when Sati comes on her own. She immolates herself at the ceremony. This shocks Shiva, who is so grief-stricken that he loses interest in worldly affairs, retires and isolates himself in the mountains, in meditation and austerity. Sati is then reborn as Parvati, the daughter of Himavat and Mainavati, and is named Parvati, or "she from the mountains", after her father Himavant who is also called king Parvat. According to different versions of her chronicles, the maiden Parvati resolves to marry Shiva. Her parents learn of her desire, discourage her, but she pursues what she wants. Indra sends the god Kama - the Hindu god of desire, erotic love, attraction and affection, to awake Shiva from meditation. Kama reaches Shiva and shoots an arrow of desire. Shiva opens his third eye in his forehead and burns the cupid Kama to ashes. Parvati does not lose her hope or her resolve to win over Shiva. She begins to live in mountains like Shiva, engage in the same activities as Shiva, one of asceticism, yogin and tapas. This draws the attention of Shiva and awakens his interest. He meets her in disguised form, tries to discourage her, telling her Shiva's weaknesses and personality problems. Parvati refuses to listen and insists in her resolve. Shiva finally accepts her and they get married. Parvati is usually represented as beautiful and benevolent. She typically wears a red dress (often a sari), and may have a head-band. When depicted alongside Shiva, she generally appears with two arms, but when alone, she may be depicted having four. These hands may hold conch, crown, mirror, rosary, bell, dish, farming tool such as goad, sugarcane stalk, or flowers such as lotus. One of her arms in front may be in the Abhaya mudra (hand gesture for ‘fear not’), one of her children, typically Ganesha, is on her knee, while her elder son Skanda may be playing near her in her watch. In ancient temples, Parvati’s sculpture is often depicted near a calf or cow – a source of food.

Let me first be absolutely clear that what you are about to read is my own interpretation and my own adaptation based on my own personal beliefs. I won’t pretend that this is in any way pure, as my beliefs come from a modern scientific understanding of the world around me. This is not a religion, but a culture, a system of education, a consciousness, an expression of what it means to truly be a modern Celt, and to have a living tradition in Australia. You won’t find any ancient superstitions or speculation here, just a pathway to knowledge and an attempt to build a new identity for our people. Likewise, this is not a path of power, and never would I claim that I can wield great power over reality or bend the elements to my will. I have studied traditional Celtic mythology for many years, and it is as rich, powerful and important as ever to know. However, a lot of its theories fall more under the history category rather than science nowadays. Trying to follow pure ancient Druidry today is just absurd, and i would question anyone’s motives for doing so. In ancient times, Druids pursued knowledge, created art and educated others, and it is under this role that the true essence of it must continue. In this way I highly doubt we are much different from our ancient counterparts, it’s just that we’ve swapped a lot of supersition with the benefit of the knowledge of modern scientific theory. My view of Druidry is deliberately simple and practical, because it doesn’t need to be complicated. Too many practitioners I see out there trivialise things and try to cling to an overly spiritual idea that doesnt make sense. Druidry is a guide for living and a resource of endless wisdom to centre ourselves on. There are 4 main aspects to the role of a modern Druid in society: 1.

PRACTICE and PROMOTE WELL BEING – A healthy way of life, in body, mind and soul, is the foundation of who we are. Through meditation, medicine, diet and an active lifestyle we seek to be the strongest and happiest we can be.

SEEK OUT TRUTH and KNOWLEDGE – This path is one of constant study and practice, aiming towards academic and creative excellence.

EDUCATE and SERVE THE COMMUNITY - Always be ready and willing to teach or train others, we are here to serve our people and be a beacon of light for them.

HONOUR YOUR ANCESTORS - Always remember their deeds and hardships, keep their spirit alive through their tradittions, their wisdom and their history.

“The real test of the value of a spiritual path lies in the degree to which it can help us live our lives in the world. It needs to be able to provide us with inspiration, counsel and encouragement as we negotiate the sometimes difficult and even tragic events that can occur during a lifetime. The primary philosophical posture of Druidism is one of love and respect towards all of life – towards fellow human beings and animals, and all of Nature. A word often used by Druids to describe this approach is reverence, which expands the concept of respect to include an awareness of the sacred. By being reverent towards human beings, for example, Druids treat the body, relationships and sexuality with respect and as sacred. Reverence should not be confused with piousness or a lack of vigorous engagement – true reverence is strong and sensual as well as gentle and kind.” Philip Carr-Gomm – Order of Bards, Ovates and Druids

I believe in the physical Universe as a conscious, intelligent creative force, which is responsible for all that exists. I feel that the Universe is more vast than we will ever know, and that there must be life outside our own galaxy. I know that life will always exist in the Universe long after humans have disappeared just as it did before us.

I believe in the energies of the Sun, Moon and Earth, and that they collectively and directly are responsible for life as we know it. I accept the theory of Evolution, and that the first life on Earth were micro organisms, which evolved into plantlife, and then into complex animals such as ourselves. I therefore treat plants as our ancestors, and as important as our human ones. From the depths of the Earth to the stars we are all one.

All animals, plants and organisms have a level of consciousness, intelligence and self awareness. We as humans cannot always see or communicate directly with them, however to be alive is to be self aware, life is in itself the very essence of consciousness.

I actively observe the patterns of nature, and seek to attune every level of my being to them, be they the movements of the stars, the seasons on Earth or the cycles of life itself. Through the power of meditation, I attempt to channel and connect to natural energies flowing around me in order to cleanse myself mentally, physically and spiritually.

I seek to live in peace and harmony with all and have no desire to oppress others or cause any form of suffering in the world. Noone has a grip on the truth, diversity in thought is a strength we as humans should nurture. I will always practice tolerance of all but intolerance, as to tolerate intolerance is cowardice, something a Druid must never accept. Courage is born out of love, and so it is the duty of a Druid to fight against any force seeking to oppress others. A true

Druid is also a warrior, someone who would sacrifice their own life to protect others, as there is no greater love than that.

We are not masters of the Earth, we are its stewards. We cannot control the forces of nature, we can only connect to it and channel it. We will always be at the mercy of the Universe.

I will always honour my ancestors, as it is through their trials and triumphs I have been made strong. They will always walk beside me and they will forever live through me, so I must represent them well. I am the product of a thousand love stories, and a thousand acts of courage and sacrifice. One day too I will become an ancestor, and it is my ambition to live a life worthy of taking my place amongst them.

I will always seek out the truth wherever I may find it and however uncomfortable it may be. Druidry is a life of constant study and training, it is the pursuit of knowledge and achievement of excellence.

This path is one of service, it carries with it a sense of duty to represent all that is sacred and pure about our ancestors and our culture. It is our responsibility to be a beacon of light to not just our community but all around us. We are the keepers of an ancient flame, the heart and soul of our people as we always were.

It is important as we continue to always keep in mind that when the name of a deity is mentioned, it is all a metaphor. As a Human, I have chosen to put relatable faces and stories to things in order to connect with them as my ancestors did, and to make the knowledge easy to remember. These ‘characters’ which we assign to represent the physical entities may be based on real people, but ultimately they are merely representational in human form. There is no immaculate conception here when we are talking about the Great Mother or indeed the Mother Goddesses, it’s just that I choose to give them Female personas due to their Motherly relationship to us, ie they gave birth to all life and therefore us. Goddesses (divine feminine) are normally associated with cosmological attributes, whereas the Gods (divine masculine) are normally associated with Earthly attributes. This is why the 3 Mother Goddesses represent the Sun, Moon and Earth, as together they work to create and sustain life, they represent the forces of nature. The Gods on the other hand, show us admirable human traits such as Courage, Strength, Intelligence and Excellence. “We create our gods and goddesses as personifications of divine qualities and entities, with which we choose to represent all that is great or inspiring in our world. In the past they were mostly locally inspired and culturally tailored to the tribe. As always, they serve as a source of inspiration, an image of greatness and a reminder of the morals one chooses to live by. Apart from the entities of Universe, Sun, Moon and Earth, all gods and goddesses are of human creation. They can loosely be based on real people, but they do not necessarily depict a particular person in history.” – The Art of Being I am a seeker of the truth, so I do not deny the evidence of such spiritually-contentious issues (to other religions) as evolution, the birth of the physical universe and other scientific discoveries. I trust in modern science to give me the most informed views on the Universe and physics. I will never attempt to explain something I do not know, this is speculation to do so, not wisdom, and in itself is dishonest. I believe only what I can prove, and whilst I may have personal opinions on some things, they are individualistic and subjective and therefore not appropriate to explore when outlining what Druidry is. When it comes to the supernatural or the afterlife, again I reiterate that I will not speculate. The fact is we don’t know if there is an afterlife, and many believe all kinds of ideas. Traditionally, Celts believed in the otherworld and that we lived on Earth, and when we died we are born in this otherworld, where we live and die and are reborn on Earth again in a cycle. We might never know what happens to us after we die and whether our spirit lives on, everyone has different thoughts on it. I guess all we can do is live this life well and rely on our legacies to live on after we are gone. Immortality comes through achieving such a legacy worth passing on, becoming a great ancestor, and someone worthy of being remembered. This is how our ancestors stay close to us, because we choose to keep their spirit alive, remembering and honouring their legacies. Scientifically we do know our ancestors live on in our DNA, so in a sense therefore we effectively are them, and thus we will live on in our descendants. Humans alone determine the highly subjective ideas of ‘good’ and ‘bad’ or ‘right’ and ‘wrong’. We were born with free will, and can only rely on our cultural upbringings and emotional instincts to know what good morality is for each of us. I am a firm believer in Karma, the energy we sow is the energy we reap, or ‘Do unto to others as you would have done unto you’. Divine justice only comes in the form of karma, and it is pure physics, delivered via the power of the mind. Actions have consequences, so even though the Universe is not going to punish you or judge you for your actions, it will always come back to haunt you. Follow your own path, just try not hurt others, it’s as simple as that. There is a sacred spirit that flows in all things, the force of creation itself, the energy we call Awen. Awen therefore is life, a network of intricately woven energy channels and fields, all vibrating at different speeds, forces and frequencies around us and within us. Each of us sustains and radiates this energy field, which is vital for our wellbeing. Changes in frequency, force or kind of energy can have an effect on our health or emotions. Generally, when your frequency drops, you are more susceptible to negative emotions or poor health. Awen translates in Brythonic languages as “poetic inspiration”, which gives a strong insight into Druidry as a whole.

I am all that is, and will be, I am nothingness, and infinity, I am the universe of stars, and the mother of mothers, Eternal Universe The Blessed Seed, Mòr Màthair ‘The Great Mother’, Mother of Mothers, Goddess of all life and the Universe. She is the Mother of the Sun, Moon, Earth and all the Stars. She is the embodiement of all creative forces, and thus not only viewed as the supreme creator of all that is, but the combination of all the Gods and Goddesses. As in Shaktism, all Goddesses are different forms of her. She who has not one name, but many, who’s wound gives birth to all life. She is as old as time itself, she is time itself. Usually depicted among the stars, she carefully watches over her daughters (the Sun, Moon and Earth), while she swings her great spear around. She is generally always shown as fully or almost naked, in her prime, tribal and warrior-like, covered in traditional tattoos, which is to represent her wild, powerful nature and rawness. Sometimes she may even be depicted as having black skin. She sits at the very peak of the Pantheon, as the Divine Queen, with her 3 daughters, the Goddesses Brighid, Danu and Morrighu at her feet. Symbols: The Spiral Colour: Black is the colour of the Great Mother, that is the colour of the Universe. Stone: Tektites are gravel-sized bodies composed of black, green, brown, or gray natural glass formed from terrestrial debris ejected during meteorite impacts. Element: Quintessence (Aether) is the fifth element that binds the four classical elements: water, fire, earth, and air together. It is the strongest and most powerful element.

I am all truth, wisdom and love, I am poetic inspiration, and artistic expression, I am the fire, warmth and light, Divine Brighid The Creator, Brighid to the Gaels, Brigantia to the Britons, Goddess of the Sun and The Bright One are just a few of her many names. She is Goddess of Wisdom, Education, Creativity, Inspiration, the Arts and Smithwork. She is the traditional patroness of the Bards and all Bardic knowledge. Brighid as the Creative force represents the fire within us, our very soul. We seek out her influence in our lives when we pursue truth and wisdom, and when we are needing an inner spark or inspiration. Brighid brings the warmth that nurtures life, and lights the world with her sun rays. She who gives knowledge is always said to be associated with light, since to learn is to be ‘enlightened’. She is usually depicted with her cross, or holding Fire in some form, be it flames, candles or sometimes even a hearth. She is always shown as a young maiden, with fiery red hair and radiant beauty. She can be depicted holding various smithworking tools, musical instruments or books. She can even be depicted with weapons, since the discipline of martial arts is considered part of her domain. She is celebrated during the festival of Imbolc (Spring). The significance of her association with Spring lies within the fact that the Sun is becoming stronger after the winter months, bringing with it lighter and warmer days. Brighid’s influence is said be rising, eventually peaking in summer solstice. Sometimes traditonally she is depicted as a triple goddess herself, each form holding different tools etc. Symbols: Brighids Cross, The Sun Colour: Red is Brighid’s traditional colour, symbolising fire, passion and creativity. Stone: Garnet - Said to be a stone that cleanses and energizes. Connecting to fire energy, it resonates with the returning sun. Garnet removes old or obsolete ideas, behavior patterns that are no longer serving you, and other modalities that are holding you back.

I am the rock, the fruit and the stream, I am woman’s beauty, and man’s strength, I am the blood, flesh and bone, Great Mother Danu The Sustainer, Danu or Dana to the Gaels, Rhiannon to the Britons, Mother Earth, Gaia, Goddess of the Earth and Mother Nature to name but a few of the names used to refer to Danu. She is Goddess of Life, Sustenance, Fertility, Healing and Beauty. Danu as the Sustaining force represents our Earhtly state of being, she is our body, our desires, physical health and our wild animal instincts. We seek out her influence in our lives when we search for healing or when we need to connect to nature. She is the mother of all life on Earth. She first created the Plants, then she created us animals. Plants are our ancestors too, and she connects us to them just as our own human ones. Danu is the great provider and nurturer, everything we are made of and need to survive, she gives to us. In ancient mythology, Danu is also the hypothetical mother goddess of the Tuatha Dé Danann "The peoples of the goddess Danu". She is most often depicted as a beautiful naked woman morphing into plants, partly covered in flowers, which symbolises her as the land itself. Sometimes she is holding the Earth or pregnant, and she is usually surrounded by animals. She is celebrated during the festival of Lughnasadh (Autumn). The significance of her association with Autumn is due to it being the traditonal harvest time. The harvest brings with it all the bounty of the Earth, which was celebrated with feasting amongst the tribes. Symbols: Triskele (Triple Spiral), The Earth Colour: Green is Danu’s traditional colour, symbolising Fertility and Nature. Stone: Emerald – Said to stimulate the heart chakra, giving a healing effect on the emotions as well as the physical heart. It represents physical, emotional and mental equilibrium, bringing harmony to all areas of one’s life.

I am darkness, desire and thought, I am the dancer’s skirt, and a warrior’s sword, I am life, death and rebirth, Queen Morrighu The Destroyer, Morrighan or Morrighu, Goddess of the Moon and the Queen of the underworld. She is the Goddess of Death, Rebirth and War. Morrighu as the Destructive force represents our deep sub conscious mind and the darkness of thought. She is a warrior and a protector, a guardian of the dead, and thus she connects us to our ancestors. We seek out her influence in our lives when we need change, or when we wish to face our demons. Morrighu brings rebirth because through death (metaphorical) comes the new beginning. Although she represents the darkness, she also represents the light found in such darkness, ie the moon in the night sky. She is usually depicted as a fierce dark haired warrior, tattooed, tribal and brandishing weapons. A Raven often accompanies her, which is a potent traditional symbol of death. Many people mistake her for a terrifying and dark figure, however she is far from it. Instead she is there to protect us and give us hope when we need it most, to find that light in the dark. She is celebrated during the festival of Samhain (Winter). Her association with Winter is founded in the idea of it being the dark time of year, ie less light due to shorter days. Samhain also being a time to connect with our dead ancestors makes her an even more important symbol during this time. She is especially venerated on the winter Solstice, which is new year and thus the time of rebirth. In tradition, Morrígan was often described as a trio of individuals Badb, Macha and Nemain, who are all sisters, called 'the three Morrígna'. Symbols: The Raven, The Moon Colour: Silver is Morrighu’s colour, the colour of the Moon and stars shining in the night sky. Stone: Moonstone – Said to bring the energy of change and new beginnings. Various types of Moonstones such as Black, Rainbow both which represent cleansing and release.

Lugh is a warrior, a king, and a master craftsman. He is associated with skill and mastery in multiple disciplines, including the arts. He is also associated with oaths, truth and the law. Lugh’s attributes therefore are linked with honour, courage, and leadership. He is recognized on the harvest festival of Lughnasadh, which bears his name. In traditional Gaelic mythology, Lugh's father is Cian of the Tuatha Dé Danann, and his mother is Ethniu, daughter of Balor, of the Fomorians. Their union is a dynastic marriage following an alliance between the Tuatha Dé and the Fomorians. Cian gives the boy to Tailtiu, queen of the Fir Bolg, in fosterage. In the Dindsenchas, Lugh, the foster-son of Tailtiu, is described as the "son of the Dumb Champion". As a young man Lugh travels to Tara to join the court of King Nuada of the Tuatha Dé Danann. The doorkeeper will not let him in unless he has a skill he can use to serve the king. He offers his services as a wright, a smith, a champion, a swordsman, a harpist, a hero, a poet, historian, a sorcerer, and a craftsman, but each time is rejected as the Tuatha Dé Danann already have someone with that skill. When Lugh asks if they have anyone with all those skills simultaneously, the doorkeeper has to admit defeat, and Lugh joins the court and is appointed Chief Ollam of Ireland.

Cernunnos the ‘horned one’ in Celtic mythology, is often portrayed with antlers on his head, in a meditation position and holding or wearing the Torc. He is connected with animals, particularly the stag, and is associated with fertility and the hunt. Our prehistoric ancestors knew him also, and he is painted or carved everywhere in caves, on cliffs, stones, even in the Earth Herself. He is oldest of the ancient Ones, first born of the Goddess. At the time of first Earth, Cernnunos grew in the womb of the Earth Mother Danu, waiting to be born, to come forth to initiate the everlasting, unbroken Circle of Life. One cannot speak of Cernnunos without speaking of Danu, the Earth Mother who gave Him birth. Together they are First Mother and First Father. He is triple as She is triple. He is Cernnunos, our father, son and our primal spirit.

Manannan Mac Lir is the god of the sea in Celtic mythology. He is often depicted as riding on his seaborne chariot, wearing a cloak and sometimes with his Horse named Enbarr. He is seen as the ruler and guardian of the Otherworld and the one who ferries souls to the afterlife. Traditionally, Manannán mac Lir was believed to have been a god of the weather and healing. His father was Lir, an old and obscure god of the sea and ocean. He had a beautiful wife Fand (Fiand) who for some time lived with his consent with a hero, known as Cuchulainn. Later, when she had to part with him, the god of the sea used to wear their mantle so that they would never meet again. He did not originally belong to Tuatha Dé Danann, who later accepted him as he helped them retire to the Otherworld after they were defeated by the Milesians and forced to hide. Manannan Mac Lir is associated with Guidance, and he embodies the power of the seas.

Just like us Celts, the first Australians have a deep connection with their mother country, its animals, plants and places. They believe that the spirits of their Dreamtime ancestors, who walked the earth in a time before time, still dwell in sacred places, as do the spirits of the 2,000 generations of people who lived before them. These ancestral spirits can be found in ancient trees or rock formations, in significant places or can be recognized in the behaviour of animals. A totem can be a natural object, a plant or an animal that is inherited by members of a clan or family as their spiritual emblem. Totems traditionally tended to define peoples' roles, responsibilities and relationships with each other and with creation. A totem may have reflected something significant the mother had seen, a natural event or a family tradition. For example, one child was given the Echidna as a totem because her mother had to wait as an Echidna train crossed her path shortly before she gave birth. There are of course literally hundreds of native animal species in Australia and all of them can be a person’s totem if you feel a connection to their spirit. Here are just a few as examples: Calming, Loving, Nurturing Koalas are very calm and easy going, and aren’t afraid of people. They rarely show aggression, unless attacked or feel threatened. They actually enjoy a cuddle and hug, and are very loving and kind towards one another. They are somewhat social animals, mainly enjoying a small close circle, and they can be very protective of their children. They also have an uncanny ability to adapt and process things that other animals can’t, such as the eating of eucalyptus leaves which would poison most other animals. Koalas can also be lazy, since their food doesn’t need to be killed, they sleep up to 22hrs a day. Koalas therefore are symbols of love, kindness, nurturing and calmness. They bring an energy of peace, and remind us that we need to find time to relax in life. Strength, Protection, Instinct Kangaroos are extremely strong and fast, with powerful legs and tails that can have them covering large distances in little time. They are very aggressive when they feel their territory or children are being threatened or they are attacked. They can also be quite skittish towards humans, because they are highly sensitive and instinctual animals who won’t hesitate to act when they feel something is not right. Kangaroos are symbols of Strength both in body and mind. They bring an energy of action and instinct, reminding us to trust our own hearts in life when dealing with people and situations, and to always protect and fight for what we love when needed. Inquisitiveness, Adaptability, Truth Emus are known for their natural curiosity and inquisitiveness, they often will not hesitate to approach. Although they are a large and powerful animal, they are not necessarily aggressive unless they decide that they don’t like you for whatever reason. The Emu is a flightless bird, yet stands tall and strong and commands respect, it does not allow its lack of wings to effect its life. The Emu is a symbol of truth, and the search for it through fearless curiosity. The Emu reminds us to stand our ground, adapt to whatever comes our way in life and to strive for greatness regardless. Loyalty, Foresight, Bravery Dingoes, much like their wolf and other canine counterparts are fiercely loyal to their packs. They are opportunistic predatory hunters, and yet they are also known to stash food in preparation for leaner times. The Dingo is a symbol of loyalty and teamwork, the ability to plan for the future and to recognize opportunities that come our way. Pack animals bring an energy of togetherness, and remind us to work together towards collective goals, and stand together in defense. The Dingo also encourages us to be brave enough to take risks and be bold in life.

Power, Wisdom, Immortality The Crocodile is one of the most ancient animals on Earth, literally a living dinosaur, thus making it an elder of the animal kingdom. With age comes wisdom, and as they say the wise man listens more and speaks less. That’s why Crocodiles are watchers, they observe life and stay hidden in the depths until the time is right to emerge. The crocodile is a symbol of power, not just because of physical strength but through its acquired knowledge. It reminds us of our ancient past, and connects us to our most distant ancestors. Grounding, Protection, Intuition So much about the echidna is self-preservation and personal protection. They are gentle and solitary creatures, but when threatened they will raise their quills, roll into a ball or burrow rapidly. The Echidna is a ground dweller, and has tiny electroreceptors on the snout which detect currents, allowing them to burrow and detect prey with their eyes closed. They can also breathe in bush fires by entering a mini hibernation type state in which they don’t need so much oxygen. The Echidna is a symbol of protection, with its ability to turn itself into a moving fortress. It also reminds us to stay grounded and centered, not to believe everything we see. Friendship, Joy, Community Cockatoos are intelligent and inquisitive, they are also full of character. They hang out in large ‘gangs’ or family groups, and communicate using bobs of the head, squawks, and the movement of that wonderful sulphur crest. The sound of the cockatoo often means change is coming, and come down from the mountain when the weather gets too wild. The Cockatoo is a symbol of community and friendship, they remind us of the joy we find in these things as we watch them express themselves in such colourful manners. Death, Change, Healing There are three groups of Goanna, those that live in trees, on the ground and in water, most however live on the ground. Goannas are predators but will also feed on decaying carcasses. In this way, they are the scavengers or ‘cleaner-upperers’ of the bush. Since they eat rotting flesh, their teeth and claws are unclean, leaving one prone to infection if scratched or bitten. Interestingly enough, in contrast to these degenerative beliefs, the oil extracted from their fat is said to have extraordinary healing powers. The Goanna is a symbol of change, brought about through the cycles of death and rebirth, be it metaphorical or otherwise. It reminds us that if we don’t face our demons and do the dirty work that is necessary in our lives we risk our chances of healing. Patience, Journeying, Resourcefulness The ancient Turtle can live on both land and sea, and therefore are very capable of working with their environment. Turtles are slow movers, yet they are known for travelling vast distances across oceans. They carry their homes around on their backs with them on their travels, bringing them comfort and protection. The Turtle is a symbol of Patience, reminding us to take our time in life, pay attention to the small things, all that makes the journey of life what it is. It reminds us that home is where the heart is, and that we carry with us the spirit of who and what we love wherever we may roam. Ambition, Inspiration, Commitment Eagles as a species, mate for life, and their loyalty to one another is the epitome of commitment. Predators like the Eagle help keep the balance of nature healthy, as they capture the weak and the sick, which helps to prevent the spread of disease. Throughout time cultures have considered this a healing role also. With the ability to soar to heights other birds merely dream of, the Eagle is a powerful symbol of ambition and inspiration. It reminds us that seeing the world from a greater view point helps us achieve our goals and be our best.

In order for us as practitioners to synchronize ourselves with a land that is not our ancestral one, we need to first look to the native people and their cultures knowledge to help us adapt to the new country around us. For this analysis I have chosen to review the calendars of the Ngadju people and the Noongar people, who are all located in south west WA. In the next few sections we will look at these native calendars and overlay them with not only our European calendar but the Bureau of Meteorology in an effort to try and create a sort of template. It wonâ&#x20AC;&#x2122;t necessarily be perfect but hopefully can provide us with a more accurate and relevant system to start with. The reality is we cannot continue to use the European method in this country. It is time to adapt and move on.

In this calendar we can clearly see two main time periods, the NGARNNGI (Hot time) and the KALURU (Cold time). These are further sub divided into 4 seasons, and each season witnesses changes in weather and nature. This was important for Aboriginal people as it represents availability of foods. We must remember that unlike Europeans, Aboriginal peoples were generally not farmers, which means therefore the changes they were interested in centered around hunting and gathering food throughout the year and not times of harvest and planting. For many tribes, existence was nomadic and they moved around based on availability of food and shelter as required during the seasons. Keep that in mind and this calendar makes more sense to our western minds.

The Hot time begins around September and ends in March, passing over 7 months and making it the more dominant half of the year. During the Hot time we pass through 2 seasons, the NGAWU (Egging Season) and the NGANJI (Hot Season). A) NGAWU (Sept - Oct): The year begins with Ngawu, a time when the rain is easing and the days are warming up. Reptiles are waking out of hibernation, snakes will shed their skins, and many other animals are hatching/being born. In nature fruit is beginning to ripen and many plants are flowering. B) NGANJI (Nov - Mar): Nganji is hot and dry, a time with little to no rain except occasional storms, people look to the evening winds to cool down. During this time waterholes were drying up, and traditionally people would either go to the coast or stay near waterholes. Going to sources of water such as lakes and rivers would have provided seafood to make up for the lack of hunting opportunities during this weather. However there were still lots of ripened fruits around also. Towards the end of the hot season reptiles will begin to go into hibernation. This is a time for burning.

The cold time begins around April and ends in August, during this time we pass through 2 seasons, the KUPILYA NGARRIN (Sleeping Season) and the KARRLKUNJA (Mating Season). A) KUPILYA NGARRIN (Apr - Jun): Kupilya Ngarrin is when the rain returns and the weather is cold, bringing water back to the waterholes. Some animals such as Kangaroos are grazing and fattening up, hunting opportunities are on the rise. Reptiles are easier to catch for food as they are sleepy, however availability of plant life is thin as most flowers have fallen. B) KARRLKUNJA (Jul - Aug): The weather is starting to warm up, Reptiles are waking out of hibernation and most animals are pairing and mating. New shoots and wild flowers begin to appear. This is a good time for hunting as animal life is very active and abundance of plant food becomes more available.

When we look at this calendar and try to consolidate it with our own cultural observances we get something like the above picture. What we immediately notice are some big differences between the two. Australia seems to have a long summer and shorter winter, and the seasons of Spring and Autumn donâ&#x20AC;&#x2122;t seem well defined. This is in stark

contrast to the traditional 4 distinct seasons of Europe. We’re dealing with a much hotter and drier climate than our ancestors, and completely different fauna. Also as figured in green on the picture above, we have the officially recognized season dates by the Bureau of Meteorology in Australia of September 1, December 1, March 1 and June 1. Mistakenly many practitioners simply reverse the calendar for the hemispheres but as you will see, it is not enough to do that if we wish to be accurate as possible in following the changes in nature. We need to keep all dates in mind. The BOM dates are based on rainfall, average temperatures etc and thus very important to take into consideration when devising our Australian Druidic Calendar. SEASON Winter Winter Solstice Spring Spring Equinox Summer Summer Solstice Autumn Autumn Equinox

CELTIC NAME Samhain Alban Athuan Imbolc Alban Eiler Beltane Alban Heruin Lughnasadh Alban Elued

NGADJU NAME KarrlKunja Ngawu Nganji Kupilya Ngarrin

DATE May 1 Jun 22 Sept 1 Sept 22 Nov 1 Dec 22 Feb 1 Mar 22

BOM DATE Jun 1 Jun 22 Sept 1 Sept 22 Dec 1 Dec 22 Mar 1 Mar 22

As previously mentioned, the Ndaju year effectively has no autumn, they do not seem to recognize the cooling period between summer and winter separately, but rather as winter itself. This is because they seem to split Spring into two parts, an earlier cooler Spring (KARRLKUNJA) and later hotter Spring (NGAWU). This separation of Mating (Early Spring) with Birth (Late Spring) matches up with the breeding cycles of many native Australian animals, particularly reptiles, which were probably a staple food for many tribes. So the Ndaju yearly cycle is said to go as such: LATE SPRING – SUMMER – WINTER – EARLY SPRING. The sources I researched stated that the year starts in late spring. I’m not entirely sure why that is, but I will assume quite safely that because it is the ‘Egging’ season and therefore associated with birth, this could be why it is seen as the beginning. Obviously, Australia does indeed have an Autumn period, where the transition between summer and winter occurs as the weather cools, albeit not so defined as in Europe. It’s hard to say exactly why the Ndaju didn’t recognize this, perhaps they actually did but unofficially. When we consider that reptiles are beginning to go into hibernation from late summer through to early winter it seems like there certainly is room for an Autumn.

The Noongar calendar shows 6 seasons, all 2 months long each. When we read the descriptions of these seasons you will notice that like the Ndaju, the emphasis is not only on the climate but the effects it has on the people, animals and fauna. Once again, we need to remember that the Noongar were hunter gatherers not farmers so unfortunately it doesnâ&#x20AC;&#x2122;t give us any insight into any sort of harvest cycle. It does however give us a thorough window into the lives of the people and how they used the environment around them and adapt to the changes going on.

Burning Time (Season of the Young) Birak season sees the rains ease up and the warm weather really start to take hold. The afternoons are cooled by the sea breezes that abound from the southwest. This was the fire season, a time to burn the country for fuel reduction, increasing the grazing pastures for some animals, to aid in seed germination for some plants and for ease of mobility across the country. As for the animals, there are many fledglings now venturing out of nests, though some are still staying close to their parents. Reptiles are looking to shed their old skin for a new one. With the rising temperatures and the decreasing rainfall, it's also time for the baby frogs to complete their transformation into adulthood. Coast Living and Fishing Time (Season of Adolescence) Bunuru is the hottest time of the year with little to no rain. Hot easterly winds continue with a cooling sea breeze most afternoons if you're close to the coast. Traditionally this was a great time for living and fishing by the coast, rivers and estuaries. Bunuru is also a time of the white flowers with lots of white flowering gums in full bloom, including Jarrah, Marri and Ghost Gums. As the hot, dry weather continues the seed upon the cones change from green to bright red,

indicating they're ripening and becoming more attractive to animals, particularly the emu, that will eat the toxic fleshy outer. Ant Season, Time to Repair Housing and Shelter (Season of Adulthood) Djeran season at last sees a break in the really hot weather. A key indicator of the change of season is the cool nights that once again bring a dewy presence for us to discover in the early mornings. Djeran is a time of red flowers especially from the Red flowering gum, as well as the more petite flowers of the Summer Flame. Banksias start to display their flowers, ensuring that there are nectar food sources for the many small mammals and birds that rely upon them. Traditionally, foods at this time of year included the seeds that had been collected and stored for treatment from the Zamia last season along with the root bulbs of the Yanget (Bullrushes), fresh water fish, frogs and turtles. As the season progresses, the nights will become cooler and damper along with some cool and rainy days which also means that traditionally mia mias (houses or shelters) were now repaired and updated to make sure they were waterproofed and facing in the right direction in readiness for the deep wintery months to come. Time to Move Inland (Season of Fertility) Makaru sees the coldest and wettest time of the year come into full swing. Traditionally, this was a good time of the year to move back inland from the coast as the winds turned to the west and south bringing the cold weather, rains and occasionally snow on the peaks of the Stirling and Porongurup Ranges. As the waterways and catchments started to fill, people were able to move about their country with ease and thus their food sources changed from sea, estuarine and lake foods to those of the lands in particular the grazing animals such as the kangaroo. A lot of animals are pairing up in preparation for breeding in the coming season, you might now see pairs of ravens flying together and large influxes of Black Swan. Flowers that will start to emerge include the blues and purples of the Blueberry Lilly and the Purple Flags. As the season comes to a close, you should also start to notice the white flowers of the weeping peppermint as the blues start to make way for the white and cream flowers of Djilba. Transitional Time, Flowers Starting (Season of Conception) Djilba is a transitional time of the year, with some very cold and clear days combining with warmer, rainy and windy days mixing with the occasional sunny day or two. It is a time to look for the yellow and cream flowers starting en mass. As the season progresses and the temperatures continue to rise, we'll start to see the flower stalks of the Balgas (Grass Trees) emerging in preparation for the coming Kambarang season. The main food sources included many of the land based grazing animals as in the season before, such as Kangaroo, Emu and Possum. The woodland birds will still be nest bound, hence the swooping protective behavior of the Magpie, Willy Wag Tails and Wattle Birds starts to ramp up. Transformational Time, Flowers Flourish (Season of Birth) Many things are undergoing transformation with the warm change in the weather. Longer dry periods accompany a definite warming trend. During Kambarang we see an abundance of colours and flowers explode all around us, like the yellows of many of the Acacias, the Banksias and many other smaller delicate flowering plants including the Kangaroo Paw and Orchids. Also during this time the Balgas will also start to flower, especially if they've been burnt in the past year or closely shaved. One of the most striking displays of flowers to be seen during this season will be the "Mooja", or Australian Christmas Tree (Nuytsia). The bright orange/yellow flowers serve to signal the heat is on its way. October is the most likely time of the year that you'll encounter a snake as the reptiles start to awaken from their hibernation and look to make the most of the warm to assist them in getting enough energy to look for food. It's also a time that many young families of birds will be singing out for their parents to feed them.

Unlike the Ndaju, the Noongar do seem to recognize Autumn as a distinct cooling period, albeit shorter than Europeans, which they refer to as Djeren. Like the Ndaju, the calendar also shows a longer Spring which is split into two parts and a summer that is extra long, even though it consists of two seasons Birak and Bunuru. To the Native Australians in this part of the country, spring was 2 seasons across 4 months, summer was 4 - 5 months long, and the cooler part of the year was 3-4 months, whether that includes an autumn or not. The year seems to follow a cycle of movement by the tribes based on the availability of food, water, and shelter. During the hottest periods they move towards the coasts, lakes and rivers where they lived off mainly seafood and a

variety of fruits that are around. They still hunted using the practice of burning scrubland to force animals out into the open. As the cooler weather returned they moved back inland and hunted land animals, lived around waterholes and collected roots and seeds. Often the skins from the hunted kangaroos provided the people with warm clothing during the winter months. The Noongar also seem to place a strong emphasis on flowers and the different type of colours that appear at different seasons throughout the year. SEASON Winter Spring Summer Autumn

PERIOD Jun-Jul-Aug Sep-Oct-Nov Dec-Jan-Feb-Mar Apr-May

WEATHER Cold/Wet Warming Hot/Dry Cooling

FOOD Grazing Fruits/Seafood Seafood /Grazing Grazing/Roots

NATURE Waterholes Replenished Flowering & Fruiting Waterholes Dry Rains Returning

ANIMALS Pairing/Mating Nesting/Waking Grazing Sleeping

There are no official lunar calendars of Aboriginal cultures that I could find, although many tribes did take note of eclipses and tides, and would have observed the 29½ day lunar cycle. The new crescent moon was said to be a good time for hunting, kangaroos travel then, and other animals come out and move freely because it is dark. There is also an abundance of fish on the coast before the new moon. Lunar cycles are something that you can keep up to date with through websites, you only have to search and you will find many places showing you the current year’s moon phases in your local area. In most Aboriginal cultures, the Moon is male and the Sun is female. For example, the Yolngu people of Arnhem Land in the far north of Australia, tell how Walu (the Sun-woman) lights a small fire each morning, which we see as the dawn. She decorates herself with red ochre, some of which spills onto the clouds, creating the red sunrise. She then lights her torch, made from a stringy-bark tree, and travels across the sky from east to west carrying her blazing torch, creating daylight. As she descends at the end of her journey, again some of the red ochre dusts the clouds to give the red sunset. On reaching the western horizon, she puts out her torch, and starts the long journey underground back to the morning camp in the east. Thus the Yolngu people explained the daily motion of the Sun across the sky and back again under the ground In the southern hemisphere, the phases of the Moon appear the reverse of those seen in the northern hemisphere. The new moon is followed by a left-hand crescent moon that grows (waxes) towards full moon, and then decreases (wanes) towards a crescent with the curve facing right. For the best viewing try during the first and last quarters, when half of its face is illuminated. At these times the sun casts long shadows that accentuate the Moon’s mountains and crater walls. To us in the southern hemisphere, the light areas known as the southern highlands, appear at the top of the Moon. The dark areas, such as the Sea of Rains and Sea of Serenity (now known to be vast lava plains), are concentrated in the middle and lower portions of the Moon.

When we compare the indigenous calendars, with the traditional (yet reversed) European one, and overlay it with data from the Bureau of Meteorology we get the below image. The numbers along the outer ring represent average temperatures during each month, the numbers along the inner ring represent days of rainfall per month.

I canâ&#x20AC;&#x2122;t help but feel that the BOM has got this quite right, as it is supported by well-founded data which seems to clearly define seasons based on weather patterns. Personally, I donâ&#x20AC;&#x2122;t feel the need to change to a 5 or 6 season system, so I am comfortable in sticking to a 4 season year. I can still recognize the changes between an early spring and late spring for example, without having to refer to them as different seasons, rather all part of Spring itself and its transitions. I also believe the BOM backs up the idea of 4 seasons, as we can clearly see by rainfall and temperatures that there are 4 defined seasons.

Having said all this, one thing that must be modified is the longer summer, which is also supported by all the data. Of course, nothing is going to be perfect and each year the seasons won’t necessarily begin at the exact same time. As always a seasonal calendar is merely a working template, we ultimately need to watch nature to know and to see the changes taking place. In conclusion I feel like the BOM dates, with a slightly longer summer is the best model to base my year on. So when adjusted I get something like this:

SAMHAIN-WINTER (Geamhradh/Gwav): Jun-Jul-Aug Floral Symbol Colour Symbol Animal Symbol Elemental Symbol Blueberry Lily’s Flower Blue & Purple Grazing Animal Water The time of Rains, waterholes are replenished and therefore hunting opportunities are high, providing food and clothing for people. Reptiles are sleeping, whilst grazing animals are pairing. Blue and purple flowers begin to appear.

Floral Symbol

IMBOLC-SPRING (An Earraich/Gwenton): Sept-Oct-Nov Colour Symbol Animal Symbol Elemental Symbol

Acacia’s Yellow Flower Yellow & Green Reptile Earth The time of Fertility, the weather begins to warm as yellow flowers begin to appear. Fruits are ripening, animals are birthing and egging, and reptiles are waking out of hibernation.

BELTAINE-SUMMER (Samhradh/Hav): Dec-Jan-Feb-Mar Floral Symbol Colour Symbol Animal Symbol Elemental Symbol Jarrah’s White Flower White & Orange Fish Fire The time of Fire, the scorching heat has turned the waterholes dry so people move to the coast, rivers and lakes for fishing. Traditionally this is when burning the scrubland to increase grazing areas for animals, assist in seed germination and enable easier movement across the land would take place. White flowers like the Jarrah, Marri and Ghost Gum begin to appear. Also the orange flowers of the Nuytsia.

LUGHNASADH-AUTUMN (Foghar/Kynnyav): Apr-May Floral Symbol Colour Symbol Animal Symbol Elemental Symbol Banksia’s Red Flower Red Grazing Animal Winds The time of Healing, the winds begins to cool the land as the rains return to fill the waterholes. Reptiles go into hibernation, and the Red flowers of the Banksia provide nectar for all the small animals. People started to move back inland to hunt grazing animals, and collect roots and seeds.

So ultimately what has happened is we have extended the summer to match the Indigenous calendar, and brought the beginnings of the seasons in to line with the BOM. Of course the solar path remains the same as it is astronomical, but you will now notice that Autumn starts only a week or so after the Autumn Equinox, and the other Solar events occur only 3 weeks into each season’s arrival. The solar events usually represented the peak of the season, occurring neatly in the middle. With the changes however, this no longer really applies, although you could argue that it still signifies the peak based on temperature data. Also taken from the indigenous calendars is the symbolism of each season, representing the animal and plant life of Australia rather than Europe. This serves as a reminder of the traditional lifestyle of native Australians and their survival practices. It is vitally important to retain this knowledge and to pass it down to future generations, this provides the practitioner with a guide to living in harmony with the land. Much of the concepts we hold in European cultures when relating to the wheel of the year remain the same, such as the seasons representing certain elements, the cycle of life-death-rebirth and the so called light and dark halves. The sun will always ‘die’ on the winter solstice, and rise again on the spring equinox. Plant life will always sprout, bloom and then die off and regenerate, likewise with animals to an extent (as animals have no set season of death). It does not matter what part of the world you are in, this will always be nature’s way. The traditional Celtic meanings behind all of the seasons remain intact, with the aboriginal knowledge absorbed into them. The symbolism can help us to celebrate each of these festivals, for example why not choose to eat Kangaroo on Lughnasadh, or seafood on Beltaine, this would be a prime example of how each of us can practically apply native customs into our celebrations. Decorate your home or shrine with seasonal flowers, or if you are into hunting try it on the new moon as the aboriginals did. There are so many ways we can express native knowledge and it really is an individual thing as to how you wish to include it and which elements of it you choose to acknowledge.

Winter solstice – (June 21-24) The sun appears to abandon us completely as the longest and darkest night comes. In darkness (the empty womb) you will find the light, the new light of inspiration which celebrates the rebirth of the sun. Spring equinox - (September 21-22) The forces of light are on the increase. The sun is triumphant over winter as great energy and vitality springs forth from the land. Flowers begin to appear from the seeds planted during the darkness (resolutions). Summer solstice - (December 22-25) The days are at their longest and there is a pure outpouring of light energy. The earth’s full flowering and there is maximum light. Inherent with this is the knowledge that now the light will begin to wane. Autumn equinox - (March 21-22) The days are shortening and we give thanks to the mother goddess for her fruits of field (animal) and tree (fruits), which is the goodness of her womb.

Samhain – (June 1) This is Morrighu’s feast, the thinning of the veil between two worlds. The spirits of the otherworld enter this world, the portal is open. This is the time of the dark moon (no moon), a time when mortal sight needs to be obscured so it can see into higher realms. Remember the dead by honouring your ancestors, those not of this earth anymore. Make new years resolutions and look at your own shortcomings. This is the time of rebirth, order and structure was traditionally abolished during this time. A period of lawlessness ensued for 11 days.

Imbolc – (September 1) This is Brighid’s feast, a time of creativity and community. The great mother is reborn and she prepares the earth for new life. Imbolc invokes the gentleness and mothering that is needed during the first years on earth, it is said that Brighid sings to us every night as we sleep. Honour the goddess in her many forms and the new life she brings, beautiful rituals of fire and water were traditionally held in ceremony.

Beltane - (December 1) Festival of the great fires. The fertility and vigour of life is the initiation needed as a young adult. The forces of sexuality run through our blood, invoking the fertile sensuality of the young man and woman. Great fires were traditionally lit throughout the land, symbolic of the fire that is life in full bloom.

Lughnasadh - (April 1) This is Danuâ&#x20AC;&#x2122;s Feast, a celebration of the earthâ&#x20AC;&#x2122;s bounty. The wildness of youth gives way to wider understanding of the grand scheme of things. No longer with the seeds of rebellion in our hearts, the tides of change bring responsibility. Honour the joy of accomplishment and the satisfaction it brings. Traditionally this was the time of harvest and clan gatherings when sports, games and marriages were held.

This section assumes familiarity with the traditional zodiac and basic movements of the Sun, Moon and Earth in space. If this isn’t the case, I highly recommend gaining an understanding of this before continuing with this chapter. Just as in our perceptions on Earth, we Southern Australian Druids must switch our minds over to the Southern skies. We never grew up the famous North Star or big dipper that is symbolic in many stories, instead we grew up around the Southern Cross and Orion (saucepan). It’s all about perspective, so to understand the southern sky we must not approach it as if it is upside down, but the right way for us in Australia. People standing in each hemisphere are upside down in respect to each other, and have an inverted view of the same object out in space. For this reason it is difficult for southern hemisphere viewers to pick out the shapes for which many constellations were named, as they all appear upside down. The North Star known as Polaris, isn’t visible and the circumpolar northern constellations, such as the Big Dipper, Cassiopeia, Draco, and Cepheus become seasonal. If we look up at the sky from the North or South Pole, we will see the stars going in circles overhead, never rising or setting at the horizon. If we go to the equator, where we will be at a right angle to the Earth's axis of spin, every star will rise in the east, go straight across the sky and set in the west with extreme precision. However we won’t see the celestial poles or the stars circling around them, as the rest of the Earth will be blocking our view. In latitudes such as Southern Australia, where we are between the poles and the equator, we get a bit of both (see below). We are far enough south to see the stars circling the Celestial Pole, but we’re not at a right angle to the spin, so the stars won't go straight overhead as they travel from East to West. The stars will move further north as they rise in the east, and further south as they set in the west. In the Northern Hemisphere, the stars curve towards south as they rise.

The first thing to do is to identify the Southern Cross constellation. The Southern Cross is a compact group of 5 bright stars close together, of which the 4 larger ones form the shape of a cross (as seen on the right of the picture to the right). To the left of the Cross are the two Pointer stars, known as Centauri A and B, which are always pointing to them from nearby. Extending the main axis of the Cross from the direction of its brightest star (top to bottom) by four and a half times its length will lead you roughly to the South Celestial Pole, the point about which the Cross and all stars turn in the sky and never set. For greater accuracy, draw a line between the pointers, then another at a right angle from between them. Where these two lines meet (as seen below), is the celestial pole, true south. From the Pole drop a line straight down to the horizon, this is magnetic south.

We can also use the circumpolar constellations like the Southern Cross to tell us the time and date, because it slowly moves in a clockwise direction around the horizon as the year progresses. If we were to note the position of the Southern Cross every month on a regular interval, for example the 1st day of every month at 8pm, then we would get an image like the one we can see below. Based on what position the Southern Cross rises in the night sky at dusk, it gives us a rough idea of the month or season.

Of course, this method alone is not really enough to be so precise that we can detect particular days or hours, but as well see that when in collaboration with other methods, it helps us to gain that fuller understanding and awareness. The Zodiac reveals the season, and even Moon cycles, Animals and Nature will all give us signs if we look for them and know how to read them. Ultimately, remember that to know the date is to know the season, and to know the time is to know the date. The Southern Cross not only spins around the southern sky every year, it also does a complete circle each 23 hours 56 minutes and 4 seconds, known as a Sidereal day, which is different from a 24hr solar day as will be explained. The approximately four minutes difference between an ordinary solar day and a sidereal day means the Southern Cross rises four minutes earlier each day, which is 30 minutes a week and two hours per month. That two hours a month leads to the monthly change in orientation illustrated above. Sunset times throughout the year fluctuate, so as sunsets become 1-2 minutes earlier towards winter for example, it simply means the star becomes visible earlier in the day (dusk also becomes later due to shorter days).

As mentioned above, the sidereal day is the time it takes for the Earth to complete one rotation about its axis with respect to the â&#x20AC;&#x2DC;fixedâ&#x20AC;&#x2122; stars. Fixed, means that we treat the stars as if they were attached to an imaginary celestial sphere at a very large distance from the Earth. A measurement of the sidereal day is made by noting the time at which a particular star passes the celestial meridian (i.e. directly overhead) on two successive nights. Therefore, a sidereal day lasts for 23 hours 56 minutes 4.091 seconds, which is slightly shorter than the solar day that we measure from noon to noon.

Our usual definition of an Earth day is 24 hours, so the sidereal day is 4 minutes faster. This means that a particular star will rise 4 minutes earlier every night, and is the reason why different constellations are only visible at specific times of the year.

Determining the time using the Southern Cross depends on first calculating the date. Obviously, this only applies at nighttime, during the daytime the position of the sun can help us with the same task. To calculate the time, consider the Cross as being at the end of the hour hand on a 24 hour clock. Midnight is represented by the Cross being at the top of the clock at the 12 o'clock position. Carefully determine the position of the Cross to the nearest hour, then add 2 hours per month until the next April 1st (which is when the Cross is at 12 o'clock position at midnight). If the Cross is horizontal (6 o'clock position on the 24 hour clock) in the south west on August 15. There are 7.5 months until next April 1, so 15 hours must be added to 6 giving 2100 or 9pm. Another example, if the Cross is at a position of 10am on the 24 hour clock on June 1st, the time be ten more months until April 1st so 20 hours making it around 6am as seen on the image below.

Using this method works, however it will never be completely foolproof and accurate without following and being aware of what the date is according to the Gregorian calendar, as it’s intended more there as a rough guide and survival tool. We are lucky that the Ancients have already done the hard work for us. They watched over generations and tracked these changes, which means we can trust their accuracy in Calendars and the dates that have been handed down to us. In addition to this, we have the benefit of modern Astronomy and Science to back up a lot of this knowledge and give us more understanding. Reality these days is, no one is in the need to guess what the date is unless you’ve just come out of a long coma and happen to find yourself alone in the desert. It’s important to remember here that just because the seasons on Earth are opposite each other, the stars of the Zodiac follow the same cycle, it’s just that they appear upside down to each

hemisphere. The belt around us extending 9° on either side of the ecliptic is where we will find the zodiac, as it moves along the plane of the Earth’s orbit and of the sun’s annual path. The orbits of the Moon and of the principal planets also lie entirely within the Zodiac belt. By looking at the picture below we can see how the constellations appear upside down when compared to our traditional northern view. The fluctuating line is the ecliptic, its appearance is the result of the 23.5 degree axis tilt that the Earth rotates on. The line in the middle stretching from 0º to 0º is the celestial equator. The numbers at the top show the day in hourly increments, not necessarily the time of day.

As we have touched on already, further to the daily spin of the planet, the Earth's yearly orbit around the Sun means we are able to see different sections of the universe each night. It moves a complete cycle around the sun and then after a year's time, we’ll be back looking at the same stretch of sky. The best way to get a handle on the regular rhythm of the stars appearing and disappearing is to look at the zodiac constellations. The diagram below can be used to approximate when zodiacal constellations will be visible at night. In this example, it shows the view around the Autumn Equinox (March 23). The cross now pointing to the Sun on the Equinox shows the sunrise and sunset times on an imaginary Earth at its origin. For the observer at sunrise, Sagittarius is overhead, Virgo is setting, and Pisces is rising. For the observer at noon on the Equinox, Pisces and the Sun are overhead, Sagittarius is setting, and Gemini is rising. For the observer at sunset on the Equinox, Pisces is setting, Gemini is overhead, and Virgo will soon be rising. For the observer at midnight, Virgo is overhead, Gemini is setting and Sagittarius is rising.

Using this simple method, we can get an idea of what constellations should be where on any given day and which ones might be visible in the evenings during certain seasons. Gemini and Taurus are known as Summer

constellations. Aries, Pisces, Aquarius are Spring constellations. Cancer, Leo and Virgo are Autumn constellations. Capricorn, Scorpio, Sagittarius, Libra are all Winter constellations

(Yes, it is just northern sky turned upside down)

Being able to read the land is one thing, working with her is another. Each corner of our Earth has its own specific conditions, created by weather systems that have been in play for millennia. It is these regional weather patterns that produce our unique fauna and ecosystems. The traditional calendars and seasons were built around farming. Unfortunately however, we don’t have any real inherited agricultural knowledge from the indigenous cultures of Australia because they weren’t really farming peoples. Therefore, we must rely largely on the relevant sciences and an evolving understanding rather than a well tried and tested one. Western Australia's climate has changed over the last century, particularly during the last 50 years. Average temperature has risen about 1°C. Rainfall has increased over the north and interior, declined along the west coast, and declined by about 20% over the lower south-west. Frost risk has increased in central and eastern areas of the grainbelt. Fire risk has increased across the state. Seasonal average temperatures are generally warmer, except for some areas of the south coast where temperatures have declined during summer. These changes reflect stronger high pressure systems over southern WA, with onshore winds moderating temperatures on the south coast. Hot spells, as defined by the Bureau of Meteorology, refers to three or more consecutive days with maximum and minimum temperatures that are unusually high for that location. 3 things   

the intensity (the temperature) of hot spells generally increased, except along parts of the south coast the frequency of hot spells generally increased the duration of hot spells generally increased, except in south coast areas.

Planting times can vary within different climatic zones and are effected by conditions local to each area. Generally, seeds should be sown at the beginning to the middle of the planting season so they have time to establish. The end of the season is usually more suitable for planting seedlings. SUMMER: Corn, squash, tomatoes and greens with follow-up sowings will spread your harvest throughout the warm season. Things heat up early in tropical, subtropical and arid zones, so don’t delay when planting. Be prepared to shade sensitive crops on hot days. From mid-season onwards focus on planting things that love the heat such as corn, okra, sweet potato and snake bean. Cabbage and broccoli will still grow in warm and cool temperate areas, and it’s a great time for potato, tomato, basil and parsnip. WINTER: It’s all about the pea, cabbage and onion families this season, and a speedy start to planning and planting will maximize your return. In cold areas, sow seed early while the soil is still warm and be prepared to cover tender young plants if you are expecting early frost. Brussels sprouts and cauliflower need a lengthy cool season so plant them by April in warm temperate and arid zones. In the subtropics, there’s time for one last crop of corn and cucumber if you move quickly, and in the tropics, it’s almost anything goes.

Traditional Moon Planting is an ancient agricultural practice that has been used by farmers for several thousand years and is still practiced today. It is based on the synodic period of the Moon from one New Moon to the next, an average period of 29.5 days. Over time, farmers observed that all aspects of farming were affected by the interaction of the gravitational forces between the Sun, the Moon and Earth. These are the same gravitational forces that affect ocean tides around the world. Because the Moon is closer to Earth, its effects are more noticeable. These observations were handed down to younger generations as their community’s survival depended on getting the best results from their crops. Scientists have more recently confirmed that variations in sap flow, biological functions in plants, and subtle changes in Earth’s electro-magnetic fields, correspond to the Moon’s gravitational pull. Scientists have also confirmed that the Moon has an influence on breeding and feeding cycles of many life forms on this planet. As plants contain a high proportion of water, it is not surprising that they would also respond to a force that can move huge bodies of water. And, when you consider that plants absorb nutrients as ions that carry either a positive or negative electric charge, you can see how changes in electro-magnetic fields can affect the growth of plants. : During New Moon and First Quarter phases, the Moon is increasing in light. In these two phases, sap flow increases in the above ground parts of plants, and these are the most suitable phases for sowing and transplanting annuals (and biennials). Flowering annuals, grains, melons and spring onions do well if planted in either phase but generally, New Moon phase is best for leafy annuals and First Quarter is best for fruiting annuals. Liquid fertilizers will take effect more quickly if applied during the waxing phases. Shrubs and trees can be pruned in First Quarter phase when you want to produce new growth quickly, such as pruning spring-flowering shrubs or summer pruning of roses. When pruned while sap flow is high, sap is quickly diverted to the lateral shoots. When sap flow is low, regrowth is slower and dieback is more likely to occur in some plants. First Quarter phase is also good for grafting and budding because these require a high sap flow for successful results. : During the Full Moon and Last Quarter phases the Moon decreases in light and sap flow in plants is more concentrated in the root area. As sap flow gradually slows during these two phases, Full Moon phase is best for sowing and planting because germination is lower, and regrowth slower, during Last Quarter phase. Because sap flow is lower in the foliage part of plants, crops or seed harvested for storage or drying are less likely to rot if harvested during the Moon’s waning period. Full Moon phase is best for the sowing and planting of both root crops and perennials (plants that live longer than two years). All trees, shrubs, vines (including fruit trees and vines), globe artichokes, asparagus, rhubarb, strawberries, herbaceous perennials, bulbs and lawn grasses are perennials. The reason that these plants are planted (or sown) in the root vegetable phase is that perennials have a different type of root system from leafy and flowering annuals. Roots of perennial plants have, like root vegetables, the ability to store carbohydrates and nutrients, and this type of root system is important for the longevity of perennials. Because Full Moon phase favours root growth, this is also an excellent phase for taking cuttings, or for aerial layering, because root growth must form to support new foliage growth. This is also the best phase for dividing plants for the same reason. Prune dormant plants during Full Moon phase. Last Quarter phase is best for cutting back rampant shrubs and vines, as regrowth will be less vigorous.

Generally, native or â&#x20AC;&#x2DC;bushâ&#x20AC;&#x2122; medicine in Australia is made from plant materials, such as bark, leaves and seeds, although animal products were used as well. A major component of traditional medicine is herbal medicine, which is the use of natural plant substances to treat or prevent illness. Aboriginal remedies vary between clans in different parts of the country. There is no single set of Aboriginal medicines and remedies, just as there is no one Aboriginal language. Here are a few of the main ones you will find: Native hop or sticky hopbush (Dodonaea viscosa) This plant's thick, leathery leaves could be boiled and applied to relieve ear ache. Commonly found in the Australian outback, the sticky hopbush is known to tolerate desert conditions, making it readily available when other medicines may have died back during drought. Early Australians settlers further upgraded the use of this plant to ferment beer. Nettle (Urtica diocia) Aborigines used this prickly plant to 'beat away' paralysis and rheumatism by smacking the ill with its leaves. The tiny hairs that cover the leaf cause an extreme stinging sensation at first touch. Using tiny hollow tubes, similar to glass, the stinging nettle allows air to pass through the epidermis and enter special receptors in the skin and overstimulate them, causing extreme pain. Beach bean (Canavalia rosea) This purple-flowering species of the genus Canavalia is just one example of where a carefully prepared extract from the roots could be rubbed on the skin to relive various aches and pains. It is commonly found on beaches, dunes and open areas.

Pemphis or digging stick tree (Pemphis acidula) Aborigines were known to apply the tip of a burnt Pemphis twig to the site of a toothache. Thought to result in pain relief, the digging stick tree is typically found close to the sea, in a beach forest, or amongst thick coastal scrub. Lemon grasses (Cymbopogon sp.) This diverse plant could be used as an ingredient for several ailments. Fevers could be treated by washing the skin after the plant is boiled and left to cool; diarrhoea could be cured by drinking it raw but liquefied; and sore ears were apparently comforted by direct contact with the plant alone.

Mud, sand, and termite dirt Aborigines were known to directly apply specific types of soil onto their fresh wounds. Mud, or, more accurately, sediment, was carefully selected from the cooler proximity of a waterhole to relieve and act as a physical barrier to retard infection on open wounds. Clay Some types of clay have the ability to deactivate toxins within the stomach prior to being absorbed and poisoning the body. By eating small amounts of clay, some animals can actually tolerate poisonous plants. Ancient Aboriginals also appear to have cottoned on to this ingenious mechanism and may have used it to cure gastrointestinal toxins produced by infection Tea tree oil (Melaleuca alternifolia) Aboriginal people from the coast of New South Wales crushed tea-tree (or paper bark) leaves and applied the paste to wounds as well as brewing it to a kind of tea for throat ailments. In the 1920s, scientific experiments proved that the tea-tree oil's antiseptic potency was far stronger than the commonly used antiseptic of the time. Since then, the oil has been used to treat everything from fungal infections of the toenails to acne. Eucalyptus oil (Eucalyptus sp.) Eucalyptus leaves can be infused for body pains and fevers and chills. Today the oil is used commercially in mouthwash, throat lozenges and cough suppressants.

Kakadu plum (Terminalia ferdinandiana) The world's richest source of Vitamin C is found in this native fruit from the woodlands of the Northern Territory and Western Australia. The plum has 50 times the Vitamin C of oranges, and was a major source of food for tribes in the areas where it grows.

Desert mushrooms (Pycnoporus sp.)

Some Aboriginal people suck on the bright orange desert mushroom to cure a sore mouth or lips. It has been known to be a kind of natural teething ring, and is also useful for babies with oral thrush.

Emu bush (Eremophila sp.) Concoctions of emu bush leaves were used by Northern Territory Aboriginal tribes to wash sores and cuts; occasionally it was gargled. In the last decade, leaves from the plant were found to have the same strength as some established antibiotics. South Australian scientists want to use the plant for sterilising implants, such as artificial hips. Witchetty (Witjuti) grub (Endoxyla leucomochla) Witchetty (Witjuti) grubs also a good source of bush tucker were crushed into a paste, placed on burns and covered with a bandage to seal and soothe the skin by some people in Central Australia.

Snake vine (Tinospora smilacina)

Communities in Central Australia used to crush sections of the vine to treat headaches, rhumatoid arthritis and other inflammatory-related ailments. The sap and leaves were sometimes used to treat sores and wounds.

Sandpaper Fig (Ficus opposita) Used to relieve itching, the rough leaves of the sandpaper fig were crushed and soaked in water, the rubbed on the itch until it bled. The pulped fruit of the stinking passion flower was then smeared on to the affected area. Sandpaper fig leaves have also been used to treat fungal skin infections such as ringworm, sometimes in combination with the milky sap. Kangaroo apple (Solanum laciniatum) The fruit was used as a poultice on swollen joints. The plant contains a steroid which is important to the production of cortisone.

Goat's foot (Ipomoea pes-caprae) For pain relief from sting ray and stone fish stings, mobs from northern Australia and parts of New South Wales, crushed and heated the leaves of the plant, then applied them directly to the skin. Goat's foot is common near sandy shorelines across Australia.

Vibration is the behaviour of Energy, and Geometry (the signature of Vibration) can be found in Earth Energy all around us. As stated, Geometry is the basic behaviour of Vibration, and vibration is the Nature of the Universe. Sacred Geometry therefore governs the structure and layout of the Natural Physical Universe.

“There are five geometric shapes that have faces, edges and angles that are congruent. Named after the famous Pythagorean known as Plato, four of these Platonic solids include the tetrahedron, octahedron and icosahedron.   The Pythagoreans understood that the Universe is composed of four elements – fire (radiation), earth (solid), air (gas) and water (liquid). They believed that the particles of each of these elements are in the shapes of these four Platonic solids. But there is a fifth solid, called the dodecahedron, which has a pentagon on each of its 12 sides. The dodecahedron is by far the most difficult of the solids to construct because the drawing of the pentagon requires an elaborate application of the Theorem of Pythagoras for which he is best known.  But what is most interesting is that the Pythagoreans believed that the element that is in the shape of the dodecahedron is etheric Spirit, the original source of all things that arise in Space and Time.” William Becker – Pythagorean Cosmic Morphology, ‘’The Planetary Grid’’, 1984. By mapping out high Magnetic field locations in anomaly zones, Anthropologists found the shape of an Icosahedron. This so called ‘Becker-Hagens Planetary Grid’ with 12 points, identifies areas on Earth where anomalous activity frequently occurs, such as weird geomagnetic activity and marine and aircraft disappearances. After discovering the 12 main areas that all of these activities seemed to be occurring (collectively referred to as the 12 Vile Vortices), it was then noticed that they were also equal distance from one another. When you connect all of these points together with lines, you have the Icosahedron as seen here.

Mohenjo-daro: Also known as “Mound of the Dead Men.” Built in the 26th Century BC and located in Sindh, Pakistan, this was one of the largest settlements of the Indus Valley civilization, and thought to be one of the world’s first major cities. 2. Hamakulia: An underwater volcano in the Hawaiian Islands. 3. Bermuda Triangle: An infamous location known for its many strange disappearances and other mysterious incidents. Miami, San Juan, Puerto Rico, and Bermuda are said to form the triangle’s vertices. 4. Algerian Megaliths: A ruin south of Timbuktu. Reportedly the area of several disappearances. 5. Devil’s Sea: Also known as the Dragon’s Triangle, this area may also be called the “Pacific Bermuda Triangle.” It’s a place where many vessels are said to have disappeared. 6. The North Pole: While there may seemingly be nothing of note about the North Pole, some do believe an opening exists here through which you may enter the Hollow Earth. 7. Zimbabwe Megaliths: An area of towering stone monuments, walls, and other structures thought to have been built roughly 900 years ago. 8. Easter Island: A Chilean island, home to the mysterious monumental statues known as the Moai. 9. South Atlantic Anomaly: A peculiar area where Earth’s inner Van Allen radiation belt reaches an altitude of only 120 miles above the planet’s surface, its closest point. 10. New Hebrides Trench: Located in the southwestern Pacific Ocean, this trench is about 750 miles long, and reaches depths of about 25,000 feet. 11. Wharton Basin: Found in the northeastern portion of the Indian Ocean. An 8.6 magnitude earthquake struck this area in April 2012. 12. The South Pole: Similar to the North Pole, but with its own unexplained mysteries. Many have claimed to have spotted UFOs on satellite images of Antarctica.

As mentioned, these locations are approximately equidistant from each other as seen on the above illustration, equally divided between the Tropic of Capricorn and the Tropic of Cancer. Two of the Vile Vortices lie at the North and South Poles, and collectively they form the icosahedron around Earth. As far as the idea of ‘Vile Vortices’ go, it remains a bit of a conspiracy theory, but the point of explaining them here is to understand the geometry and electro-magnetic grid surrounding our planet, not to speculate on mysterious events and confirm they are related to the energies in these areas. If you now further take this Icosahedron and merge it with a Dodecahedron and then plot these new points on the Planetary Grid with the original 12 points of the original Icosahedron, you now have a worldwide grid plotting many major Monolithic structures in the History of the World such as The Great Pyramid, Stonehenge, the Stone Heads at Easter Island, and the Sun and Moon Pyramids in Mexico. It is long known that ancient mystical sites, churches, temples and burial grounds were all built on these Ley Lines. In fact, over 4000 sites of historical and spiritual significance have been found on this grid. The Irish called these “Fairy Paths”. Germans called them “Holy Lines”. Greeks called them “the Sacred Roads of Hermes”, and the Chinese called them “Dragon Currents”. Many other cultures also claimed they could even see these lines and build roads and buildings on them accordingly. Even Plato spoke about this in his work Timaeus and explains the grid as the Synthesis of the Platonic Solids that constitute “the Ideal Body of Cosmos”. This tetrahedron grid appears first when we connect the 12 main interfaces of the ley lines. The tetrahedron corresponds to a three-sided pyramid with 4 faces. It is one of the elementary building blocks of metaphysical creation and appears in the cubic crystal system. In chemistry, it plays an important role in the spatial arrangement of atoms, since the 4 hydrogen atoms in the methane molecule are arranged tetrahedrally around the carbon atom. The carbon atoms in the diamond lattice are also tetrahedral, and each atom is surrounded by 4 tetrahedral atoms. 2 tetrahedra together also form the star tetrahedron.

These world grids are very important, because their energetic structures (vortices and energy lines connecting these vortices) are big transformers of energies that are responsible for the physical manifestation of our world. They also influence the mind, emotions and thoughts of living beings.

Like us Celts, the indigenous peoples of Australia also recognised Ley lines, which they called ‘Song Lines’, and regarded them as very important and understood their value. In traditional beliefs a songline was a story based around localised creation deities during the Dreaming time. Each songline explained and marked a route followed by the deity during the course of the myth. Aboriginal peoples would navigate across the land by repeating the words of the song or re-enacting the story through dance. In the course of telling the story the location of various landmarks on the landscape such as rock formations, watering holes, rivers or trees would be described. By singing a song cycle in the appropriate order, an explorer could therefore navigate vast distances, often travelling through the deserts of Australia’s interior. Songlines often contained these star maps, which were a fascinating and complex method of navigation us by people for thousands of years. Many elders now say the earth energy field is damaged in some way, and insist that nuclear testing and mining of power places is somehow short-circuiting the system. In fact, the old people say, "The big blow is going to come again!"

Australia has one major vortex at Grid Point 44 in the Flinders Ranges, South Australia. It is calculated to be connected to the 'yang' points of 27, found in the Gulf of Carpentaria and 54 at Kangaroo Fracture in the Antarctic Ocean. The 'yin' points of 43 and 45, to which 44 is also connected, are located in the Indian Ocean and Loyalty Islands of the Pacific Ocean respectively. Grid point 44 is close to a major crater and geological site in South Australia called Wilpena Pound. Amongst the Aboriginal peoples, Wilpena Pound was famous for its coloured ochre. Other tribes would even travel great distances to trade whatever they had for the richly coloured ochre. Being on the major power place in the country, the Adnamatna, as caretakers, were believed to have the strongest magic in the land. Even the powerful Pitjantjatjara tribe feared them. The Adnamatna were said to be a very spiritual tribe with extremely strict initiation laws, and an unusually high number of ‘Wirrupul men’ or wizards. These wizards were notorious for casting lightning

bolts at anyone who approached with evil intent. Similar to other legends and traditions at power places worldwide, the Adnamatna record a tradition of the ‘Bwanapul’ who come from the sky to teach their people and rescue them in times of disaster. The minerals around Wilpena Pound are predominantly copper and quartz, as well as lots of Uranium, especially up in the Northern Flinders ranges around Arkaroo Rock. Copper (associated with Venus, planet of Beauty and Love), burns in fire with blue green flames and flashes of red. Alchemists often describe Venus wearing a blue cloak over a red spirit. Copper is the most conductive of all the metals except for silver, and it combines well with all the other metals, therefore earning its name meretrix mettalorum, the harlot of the metals. In traditional mythology this is reflected, as it is said that everything Venus touches is seduced by her beauty. Uranium however is very electrical in nature, and like its associated planet Uranus, it symbolises cosmic or galactic forces that penetrate the deepest levels of consciousness bringing about profound change and transformation.

Looking at the map Australia, you can clearly see that the whole continent, and especially the northwest side, forms predominantly within the stretching forces of this area of the Global Grid. Here, if we look to the exact north and middle of Australia on point 27, we see a circular "node point" displacing the land around it and forming the Gulf of Carpenteria. Again, the nodes themselves are believed to have shaped the land into circular "vortices," repelling the continental mass from themselves and in this case, also shaping the outline of the island directly above Australia. Embedded along the ley lines are Geospirals, symbols that indicate a sacred site, and an area which has a high energy output. Geospirals are found carved and painted on rocks all over the world. The artwork and carvings were used to mark the location of sacred energetic areas. Aboriginals call these places “portals“, and before going onto these sites we must always pay our respects to the spirits of the land and let them know we have good intentions. This is an act of honour and courtesy, regardless of what you may personally believe. Likewise, be aware you may actually need permission from the local elders to enter these sites, especially in remote areas. There can be consequences if protocol is not adhered to, you may end up breaking traditional law and in Indigenous run communities you can be punished legally for it. All sacred sites must be rightfully protected from the spirits of people who do not come with pure intentions.

Portals consist of two distinct types. The first type are spirals which are embedded in the rock, which are usually associated with a men’s portal. The second type have an area of rock which appears to have been “melted” into a pancake shape and overlaid on the surface of the rock, forming a depression in which you can comfortably lie.

Research shows that a geospiral emits a frequency of around 7-10 Hz, which encourages our brainwaves to become synchronized to alpha brain activity, and is perfect for meditation. Most portals have three rings of energy spiraling out, and the spiral pattern always marks the esoteric centre, where the highest points of energy are. Traditionally, Aboriginals regarded these portals as either men’s or women’s areas, and it is strictly forbidden for men to sit in the woman’s portal and vice versa or dire consequences were believed to result. It’s also very interesting to note that above many of the portals there are often unusual geological formations. The Schumann resonances (SR) are a set of spectrum peaks in the extremely low frequency (ELF) portion of the Earth's electromagnetic field spectrum. Schumann resonances are global electromagnetic resonances, generated and excited by lightning discharges in the cavity formed by the Earth's surface and the ionosphere. Everything from our brain waves and biorhythms to our states of consciousness are directly correlated to the Earth's frequencies. The Earth itself vibrates at a resonance of 7.83Hz and has a wavelength of about 38,000 kilometers, which is about the circumference of the Earth and why its atmospheric cavity resonates at that frequency. This vibration is considered the natural state of everything. The Schumann Resonance has been steady at 7.83Hz until recently when it began to accelerate. Researchers cannot find a logical reason to explain this. According to many scientists, the Earth’s displacement is happening faster than expected. This means that the planet is about to pass through a great moment of transition, something that will also involve humans. In June 2014 The Russian Space Observatory System showed a sudden increase in activity with a varied elongation from 8.5 Hz to 16.5 Hz. The overall range of resonant frequencies of the human body was found to be from 62 to 68 Hz and independent of mass, height and mass to height ratio. Electrical conduction allows the movement of electrically charged particles within the body and that flow produces our life force. This is the ideal frequency for a healthy immune system, anything lower than this makes you susceptible to diseases and thus the chances for you to get a sick increase.

444Hz is not one of the Solfeggio frequencies but is known to be a powerful healer. When vibrating at this frequency, you will be forced to go into a meditative state which will stimulate the heart chakra. Listening to music at this frequency is highly recommended as the feelings of happiness increase.

The Solfeggio Frequencies comprise 6 unique type of frequencies, which are toned to scale. These frequencies are known to have ancient connections when they were formally organized in the 10th century by a monk who belonged to the Benedictine roots. These 6 different frequencies have been known to raise the vibrational frequencies of human beings and the objects around them. Each of these 6 frequencies resonates at a different level that is why they are unique. They keep you in a state of peace and harmony.

To connect you to the light of the universe and is the primary function of the 936 Hz frequency. If you lose your connection to the highest energy, it will help you reconnect to it. When you fail to see the truth in life and canâ&#x20AC;&#x2122;t seem to have a clear direction to your intuition, you should make use of the 852 Hz frequency which will open your mind to see the truth and develop an aligned intuition. If you think you are lacking in problem-solving skills and canâ&#x20AC;&#x2122;t seem to express yourself fully, then the 741 Hz is the frequency you need to vibrate at. It will help you cleanse your body, mind, and soul while giving you a chance at enhancing the problem-solving skills and giving access to better self-expression. As discussed above, this is the love frequency. It is known to attract love into your life and is also known to have the ability to perform miracles or even repair your DNA. We deal with changes in our everyday lives, and it gets very hard to keep up with these changes sometimes. Thus, you can vibrate with the 417 Hz frequency to make it easier for yourself to deal with these changes that occur now and then. Fear and guilt are nothing less than a part of your life. When you plan your goals, you are afraid in your mind of not achieving them. To get rid of such fear, you can vibrate with the 396 Hz frequency to better achieve your goals and be on the road to success.

Emotions are not simply chemicals in the brain, they are electrochemical signals that affect the chemistry and electricity of every cell in the body. The body’s electrical state is modulated by emotions, changing the world within the body. Emotions function as a regulatory system in the body via opiate receptors, which are the mechanisms by which a class of chemicals (peptides) alters the mind and body. Emotions orchestrate the interactions among all our organs and systems. Neurotransmitters called peptides carry emotional messages. As our feelings change, this mixture of peptides travels throughout our body and our brain, literally changing the chemistry of every cell in our body. Neurotransmitters are chemicals, but they carry an electrical charge. The electrical signals in our brains and bodies affect the way cells interact and function. Electrochemical messages are passed between brain cells, along with similar signals that are passed to every cell in the body. Each of these cells are studded with receptor sites, a kind of mail box for these electrochemical messengers. The receptors on every cell in our body behave like little mini electrical pumps. When the receptor is activated by a matching “molecule of emotion” the receptor passes a charge into the cell changing the cell’s electrical frequency as well as its chemistry.

Just as our individual cells carry an electrical charge, so does the body as a whole. When we talk, we send a vibration through the air that someone else perceives as sound. It’s a basic law of physics that when you are close to an energy source it has a greater effect and that diminishes as you move further away. We are hard wired to be in bliss, it’s normal and it’s natural. Just as the receptors for other neuropeptides trigger a cellular response, opiate receptors pick up the presence of a neurotransmitter for euphoria. The naturally occurring “bliss chemicals” are called endorphins, and they are released in the brain and body in response to emotional states

and to physical activities. The opiate receptor is in our frontal cortex, the most advanced part of our brains. Ultimately we are designed to make choices around pleasure. The very highest, most intelligent part of our brain is drenched in receptors to make us use pleasure as a criterion for our decisions. The vibration in receptors leads to the whole organism feeling bliss, and true bliss represents an optimal state of functioning.

We all hold a certain vibrational frequency as we have established, and because our bodies are estimated to be about 70% water, it stands to reason that musical frequencies also alter our own vibrational state. With the experiments in Cymatics, we can see that every expression through sound, emotion, or thought holds a specific frequency which influences everything around it, like a single drop that creates a larger ripple effect in a large body of water. Cymatics illustrate that when sound frequencies move through a particular medium such as water, air or sand, they directly alter the vibration of the matter. Water memory also illustrates how our own intentions may even alter the material world. This has been demonstrated by Dr. Masaru Emoto, who has performed studies showing how simple intentions through sound, emotions, and thoughts can dramatically shape the way water crystallizes.

With this concept in mind, let us bring our attention to the frequency of the music we listen to. Most music worldwide has been tuned to A=440 Hz since the International Standards Organization (ISO) promoted it in 1953. However, when looking at the vibratory nature of the universe, it’s possible that this pitch is disharmonious with the natural resonance of nature and may generate negative effects on human behaviour and consciousness. However, some interesting studies have pointed towards the benefits of tuning music to A=432 Hz instead. 432 Hz is said to be mathematically consistent with the patterns of the universe. It is said that 432 Hz vibrates with the Universe’s golden mean PHI and unifies the properties of light, time, space, matter, gravity and magnetism with biology, the DNA code and consciousness. When our atoms start to resonate with the pattern of nature, our sense of connection to nature is magnified. The 432 also is reflected in the ratios of the Sun, Moon, Earth, the processions of the Equinoxes, the Great Pyramid, Stonehenge and Sri Yantra among many other sacred sites. “All of the frequencies in the spectrum are related in octaves, from gamma rays to subharmonics. These colors and notes are also related to our Chakras and other important energy centers. If we are to understand that… Chakras are connected to the Seven Rays of the Solar Spectrum, then the notes and frequencies we use for the same should be the same. A432 Hz is the tuning of the Cosmic Keyboard or Cosmic Pitchfork, as opposed to the A440 Hz modern

‘standard.’ It places C# at 136.10 Hz ‘Om,’ which is the main note of the Sitar in classical Indian music and the pitch of the chants of the Tibetan monks, who tell us, ‘It comes from nature.'” – Dameon Keller The ancients tuned their instruments at an A of 432 Hz instead of 440 Hz. Attuning the instrument to 432 Hz results in a more relaxing sound, while 440 Hz slightly tenses up the body. This is because 440 Hz is out of tune with both macrocosmos and microcosmos. 432 Hz on the contrary is in tune. To give an example of how this is manifested microcosmically: our breath (0,3 Hz) and our pulse (1,2 Hz) relate to the frequency of the lower octave of an A of 432 Hz (108 Hz) as 1:360 and 1:90.

Tree consciousness operates up to 24 Hz, meaning that it falls within the range of human consciousness. Just as a plant or tree exists on the physical level, it also exists on a vibrational level, living at a certain frequency which contains within it many inner vibrations. You can work with flower, plant and tree essences or diet with plants and trees to understand their beneficial vibrations. The consciousness of a tree and that of a human are quite different on one level yet exactly the same on another. As humans, we tend to focus most of our energy and consciousness towards what we see with our eyes and what we say to communicate. A tree sees everything in its environment as a whole, one snap-shot of everything each moment. It is more calm and composed with its awareness of light, temperature, water, humidity, soil qualities, air qualities etc. When a human sends unconditional love to a tree, the consciousnesses of both human and tree can make a connection. Start by finding a quiet space in nature with a tree. Any tree will work but try to choose one that you connect with spiritually or that you feel has a strong grounding presence. Certain trees will ‘stand out’ as you look around, you will feel instinctively attracted to them, you won’t have to think about it. Australia has many powerful trees with beneficial properties. Here are just a few:

The aboriginal population had many uses for the eucalyptus tree. They used the wood and bark to make tools, spear throwers, shields, canoes and musical instruments. The leaves of certain species were soaked in water making a healing tea for fevers. Also when used as ointments the leaves relieve muscle pain due to their anti-inflammatory properties, and in antiseptics and anti-bacterial products it assists in treating boils, bacterial problems, and wounds. On warm days Eucalyptus groves have been known to produce a blue haze or mist this is caused by the high oil content in the leaves and vaporizing organic compounds. One of Australia’s iconic mountain ranges is named after this process, The Blue Mountains in New South Wales. Eucalyptuses purify, cleanses and promote good health.

Teas could be brewed from specific parts of the roots, leaves & bark to treat cold, flu, sore throats, fever, headaches, stomach pains toothaches. The gum excreted from the wattle tree bark was also used, put in water with a high nectar flower such as the bottle brush to make a natural cordial like a drink. Acacia trees have a few fascinating defense systems in place, one of these is to produce gum from its bark when animals graze against them for protection. The scent of the gum travels through the air, causing other acacias in the vicinity to start excreting gum as an early warning system.

Indigenous people of Australia used the bottle brush flowers as a natural energy drink, ingeniously taking full advantage of their natural surroundings. Soaking the flowers in water essentially drinking all the natural goodness. The same method was used for Banksia flowers. Bottlebrush essential oil is used to harmonize a room or house bringing tranquil healing vibrations. Each flower produces small woody fruits that contain hundreds of tiny seeds. Forming in clusters along the stem these seeds often lay dormant until the time is right or in the case of a fire, where like a lot of its relatives is not only fire tolerant but drop seeds after a fire to help the bush re-germinate.

The indigenous people found the Banksia tree to be a very sweet survival treat. The flowers they would either suck the nectar from directly or soak it in the bark or a wooden bowl with some water, creating a very naturally sweet energy drink. They also found that the Silver Banksiaâ&#x20AC;&#x2122;s dried flowers could be used to strain drinking water and that Banksia wood could make tools for weaving mats and baskets. This Banksia is also said to have the most efficient root system in nature, able to extract nutrients from some of the worst soil conditions up to 12 times more prosperously than most plants. Another unique feature of the Banksia plant is that it has naturally adapted to regular bushfires. Some species have a thick layer of bark surrounding the plant allowing it to be somewhat fire resistant and re-shoot soon after the threat has passed. Whilst others are stimulated to drop and open their seed pods, re-germinating the bush with new life.

Indigenous peoples erected a simple rainforest dwelling made of various rainforest materials including the use of paper bark from the melaleuca trees. The paper bark offered warmth and protection from the rain, the igloo shape made from the Calamus (wait a while) made the structure extremely durable. A small camp fire placed just outside the Bayu brought warmth and protection from the mosquitos as well as being a convenient place to cook meals. Using its soft bark for bandages, sleeping mats, cradles and for wrapping food for cooking in underground ovens known as Kap Mari or Kap Mauri. Oven temperatures are high but due to the lack of oxygen, the paper wonâ&#x20AC;&#x2122;t ignite, keeping the food moist and tender. In some clans, they used the leaves of the Melaleuca alternifolia for its anti-bacterial properties commonly now known as Tea tree oil.

There are literally hundreds of sacred sites across the continent, each tribe and regional clan had specific places local to them. Most sacred sites are places that for aboriginal people have historical or dreamtime significance and were used for gatherings and rituals. Usually sacred sites include geological features such as springs, mountains, lakes or rock formations. The following are some of the most significant sites outside of Western Australia.

‘The Rock’ is without doubt the most sacred site in Aboriginal folklore. So sacred, in fact, that the government is banning visitors from climbing it. The hulking sandstone monolith has hosted Indigenous ceremonies for more than 10,000 years and the local Anangu community believe ancestral beings continue to live on at the site.

Also situated within the Uluru-Kata Tjuta National Park is another rock formation that carries spiritual significance for Indigenous people. Kata Tjuta (sometimes known by their English name, the Olgas) are a series of 36 boulders dotted across the ochre-red Central Australian landscape. The domes are shrouded in mysterious Aboriginal myths, including one Dreaming legend about a snake king named Wanambi who lived on the summit of Mount Olga.

Not all sacred places in Indigenous folklore are situated way out in the Australian outback, as proved by this traditional meeting place in the heart of Melbourne’s inner city. Birrarung Marr on the banks of the Yarra River is a significant ceremonial site for the resident Indigenous population. ‘Many Victorian Aboriginal language groups came together when the eels were migrating and also to perform Tanderrum, a large gathering of celebration’, explained Wurundjeri woman Mandy Nicholson.

Called ‘meeting place’ in the regional Adnamatna language, Yura Muda folklore believes that Wilpena Pound was created by two Dreaming serpents who ate so many people during a celebration that they became unable to move, their stricken bodies forming this vast mountain

range. This 800-million-year-old natural amphitheatre is the highlight of South Australia’s Flinders Ranges, about five hours’ drive north of Adelaide. 5.

The cremated remains of the Mungo Lady and the Mungo Man 50 years ago were a landmark archaeological discovery, proving that Indigenous people had inhabited the Australian continent for more than 40,000 years. The oldest ritual burial site on the face of the Earth, the UNESCO Heritage Listed dunes of Lake Mungo dried up millennia ago, fossilizing evidence of ancient Aboriginal civilization in the remote south-west of New South Wales.

This swimming hole near Cairns owes its name to an Aboriginal legend about a young lady named Oolana, a runaway bride who leapt to her death at this sacred site when she was stopped from marrying her one true love. The story goes that she’s seduced men into a watery grave ever since – the pool has claimed 17 lives since 1959, and bears the eerie epitaph ‘He came for a visit… and stayed forever’.

The Yolngu people have called this north-east corner of the Northern Territory home for more than 60,000 years, so there’s rich Indigenous history all across this untamed terrain. Importantly, Arnhem Land is the birthplace of the didgeridoo, and is also brimming with Dreaming stories, including one about a family feud that ended up with the creation of the jabiru (stork) and the emu.

90% of all the Aboriginal rock art in the entire state of Victoria is located in the Grampians, a leafy national park three hours’ drive west of Melbourne. Learn a little more about Indigenous folklore at the Brambuk Cultural Centre in Halls Gap before bushwalking your way around the Grampians’ colourful rock art sites, including the Manja and Billimina shelters in the Western Grampians and Ngamadjidj and Gulgurn Manja in the north.

As if the name ‘Black Mountain’ wasn’t ominous enough, the Aboriginal name Kalkajaka translates to ‘place of spear’ in English. This otherworldly mound of black granite boulders in tropical North Queensland includes four sites of religious significance to the Kuku Nyungkal people: Kambi (a cave where flying foxes are found), Julbanu (a rock shaped like a kangaroo), Birmba (a stone cockatoos call home), and the spooky taboo place of Yirrmbal.

10.

Stockton Beach across the harbour from Newcastle boasts the largest sand dunes in the Southern Hemisphere, towering 40 metres high. But the significance to Aboriginal folklore lies in the 12,000-year-old shell middens, rich in cultural artefacts. Hop on an Indigenous tour of the sacred site to learn more about the Worimi Conservation Lands.

11.

- Ban Ban Springs is a sacred site of the Wakka Wakka people, and has a Dreamtime association with the Rainbow Serpent which is believed to have surfaced there. It spoke to the elders of the tribe telling them the secrets of the sacred waters and how to use it. Ban Ban Springs is unique in Indigenous Heritage. It is sacred in men's Business and women's Business for separate and combined reasons. Throughout time this area has been guarded by the Rainbow Serpent.

12.

- The Baiame myth tells how Baiame came down from the sky to the land, and created rivers, mountains, and forests. He then gave the people their laws of life, traditions, songs, and culture. He also created the first initiation site. This is known as a bora; a place where boys were initiated into manhood. When he had finished, he returned to the sky, and people called him the Sky Hero or All Father or Sky Father.

13.

The art sites of Ubirr, Burrunguy (Nourlangie Rock) and Nanguluwur are internationally recognized as outstanding examples of Aboriginal rock art. Some of the paintings are up to 20,000 years old, which makes them one of the longest historical records of any group of people on earth. The local Aboriginal word for rock art is ‘gunbim’. There are also images of the Rainbow Serpent, which is said to have created much of the landscape, as well as mischievous Mimi spirits and the story of the Namarrgarn Sisters.

When seeking out sacred sites we must look as local as possible. It is always best to seek out the dreamtime stories connected to the site, and to take into account the cultural significance of it. For instance, if it is a burial site, we should not attempt to perform rituals there without indigenous representation. Such a resting place does not hold our ancestors spirit as non-indigenous people and may not be welcome. Likewise, be aware that many sites are restricted to men or women only and it is a great mistake to connect to the wrong spot. Seek out energy in places of natural beauty or of our own historical significance. We must always approach any sacred site with utmost respect to the Noongar culture it represents. To the Noongar, the Waugal is the major spirit and central to their beliefs and customs. Waugal means soul, spirit or breath, and has many different spellings, including Waakal, Wagyl, Wawgal, Waugal, Woggal and Waagal. The Waugal is a snake or rainbow serpent, and recognised as the giver of life, maintaining all fresh water sources. It was the Waugal that made Noongar people custodians of the land.

Pleiades (Kungkarangkalpa) are an important group of stars which form the basis of a similar myth all across Australia, but its origins are in Western Australia. They represent a group of young women, seven sisters, who are pursued by Orion. In the desert communities, this is considered a woman's myth, though the group of women have connections with many of the other ancestral beings belonging to men's business. When the Pleiades are seen at dawn, it is said that this is a sign that the cold season is coming. In the desert area around Kalgoorlie, it is said that once the seven sisters decided to visit the Earth and flew down. They looked for their favourite plateau to land on, but found their landing place was covered with little men called Yavarr. They called to them to get out of the way, but they refused. The sisters finally landed upon another hill, but when the Yavarr men saw where they landed, they decided to capture them. The sisters ran off, and eventually the men grew tired of the pursuit, except for one. He kept on following them and at last one of the sisters left the group to find water. She found water and was drinking it when she heard the faint sound of a foot being placed carefully on the ground. She looked up, and then saw the Yayarr man and raced off. He charged after her and finally caught her. She yelled and screamed. He picked up a stick to quieten her and swung it. The woman jumped out of the way. He swung the stick again and again and missed many times. The marks of his stick can still be seen on the side of a hill in that country. Finally, the woman escaped back to the hill where she and her sisters had landed, but they had gone. She looked up into the sky and saw her six sisters there then rose to join them. The Yayarr man followed after and became Orion. : An important site for the Indigenous people is the former Swan Brewery, a place attributed to Waugal (or Wagyl, Wagal, Wagul, Uocol), a Dreamtime ancestor who formed the bed and hills of the Swan River. The Swan Brewery is believed to be built on a sacred site known as Goonininup. One of the last sacred Whadjuk Noongar sites relatively untouched by urbanization. This site traces the resting place of the Waugal, located in Bibra Lake North, it is said to be a place of traditional scarification and initiation. â&#x20AC;&#x153;It was a cutting ground. It could be initiation, it could be marks for manhood and status for

community,” - Reverend Garlett. These symbols could take the form of scars on the arms or chest, or a piercing through the nose. Garungup place of Anger or place to be avoided. Believed to be the final resting place of the Waarkarl or rainbow serpent. Piney Lakes is a very significant site for the traditional custodians of the area as well as being a sacred place for women. It was the women’s area to perform ceremonies, to discuss women’s business and to take young boys through their level one initiation. The Murdoch University site was a burial ground. Graves were discovered when the University was being constructed. On the lower south east corner of the grounds the area was used for men’s business relating to burial procedures, whilst on the south west corner the area was designated for women’s business during burial ceremonies.

Some say that Aboriginal people used to avoid the Pinnacles, thinking that they’re fossilized ghosts. According to legend, some young men used to walk along a desert path to this sacred place, which was reserved for women. The gods, to punish them, buried them alive. As death approached the young men asked forgiveness from the gods. They brandished their weapons through the sand, and are now stuck forever in the form of limestone spikes. In fact for thousands of years, the area has been a sacred place for Indigenous women and 'women's business' as the Aborigines call it. Women gathered at this place to camp, give birth, hold ceremonies and forage for food. Katter Kich or Wave Rock, near Hyden in the south-east is significant to Noongar people because it is a Noongar keniny (dancing) and camping ground nearby. It is said that a lot of the Noongars from all over the place used to gather at Wave Rock. Noongars, Yamatjis, and Wongis as it was their meeting place. They would hold a lot of corroborees there.

Located 19km north of wave rock is Mulkas Cave. According to mythology, Mulka was said to be the son of a woman who fell in love with a man with whom marriage was forbidden. It was believed that as a result of breaking these rules she bore a son with crossed eyes. Even though he grew to be an outstandingly strong man of colossal height, his crossed eyes prevented him from aiming a spear accurately and becoming a successful hunter. Out of frustration, Mulka turned to catching and eating human children and he became the terror of the district. It was said he lived in Mulka's Cave where the imprints of his hands can still be seen, much higher than that of an ordinary man. Mulka's mother became increasingly concerned about Mulka, and, when she scolded him for his anti-social behaviour, he turned on his own mother and killed her. This disgraced him even more and he fled his cave, heading south. All the Aboriginal people of the district, outraged by Mulka's behaviour, set out to track down this man who had flouted all rules. They finally caught him near Dumbleyung, 156km south-west of Hyden, where they speared him. Because he did not deserve a proper ritual burial, they left his body to the ants; a grim warning to those who break the law. Known as Murujuga, to the indigenous people is a sacred place. It is estimated that there are a hundred of thousands of individual rock carvings clustered across the region. The recognized original Indigenous people of the area, the Yaburara, were believed to be mostly massacred during the European settlement phase. This resulted in what is referred to as the Flying Foam Massacre. The Burrup was then recognized as an orphan land by the neighbouring Indigenous groups and as such, these groups took over the custodial duties for the area. Karijini means ‘hilly place’, and has deep significance for the local indigenous peoples. Among the most important sites is the picturesque Fern Pool (known as Jubara), a women’s place located at one end of Dales Gorge. It’s here that the Dreamtime Creation Serpent lived after writhing from the coast through the Pilbara landscape to create the region’s waterways. Mt Bruce (Punurrunha), the state’s second-highest mountain, is a significant men’s place, so much so that indigenous women raised in the lore won’t even look at it as they pass.

As we begin to explore our country more, and pay visit to native sacred sites we will often come across Aboriginal artworks, sometimes painted or carved on rocks, in caves or on other landmarks surrounding the area. It is always helpful to be able to understand what these artworks mean, as they can give us much insight into the site’s history and the sort of energy we will find there. It is important that we as non-indigenous Australians approach these sites with as much knowledge as possible in order to firstly, not do any harm to ourselves and secondly, not harm anyone else. We need to show these places as much respect as we would expect when people visit our ancestral sites in Europe. Obviously different regions may have differing symbolisms so there is no ‘Rosetta stone’ so to speak, but nevertheless there are some basics which allow some collective literacy in it.

01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24

INNEDI TREE (SMALL RED SEEDS) WITCHETY GRUB 2 MEN (EACH SYMBOL REPRESENTS 1 MAN) FOOT PRINTS RAINBOW-CLOUD OR SAND HILL WOMEN COOKING WOMEN SITTING WITH COOLAMON & DIGGING STICK BOOMERANG BUSH TOMATO-WILD PLUM HONEY ANTS WOMEN STONE AXE EMU TRACKS EMU MOTHER EARTH DREAMING TRAILS COOLAMON WILD APPLES FEEDING KANGAROO TRACKS CHILD COOLAMON WITH CARRYING HANDLE CAMP SITE-STONE WELL-ROCK HOLE-BREAST-FIRE-HOLE WATER-RAINBOW-SNAKE-LIGHTNING-CLIFF-HONEY STORE MAN MEN SITTING WITH BOOMERANGS & SPEAR

25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 44 45 46 47

SPINIFEX SPEAR THROWER DINGO TRACKS WOMAN & MAN OR 2 PERSONS BACK TO BACK KILLER BOOMERANG WOOMERA SPIRIT ANCESTOR TRIBES YAM LIZARD TRACKS 2 MEN SITTING BY A WATER HOLE WATER HOLE RETURNING BOOMERANG 4 BLADED BOOMERANG USED TO KEEP DUCKS & BIRDS DOWN COMMUNITY DREAMING TRACK WITH EMUS. EARTH MOTHER ENERGY RISING BUSH ONION PERSONSITTING POSSUM TRACKS UNDERGROUND WATER RUNNING WATER HOLE CONNECTING TO NEXT WATER HOLE DUCKS FLYING AROUND WATER HOLE MUSIC ( CLAP ) STICKS GOAANNA TRACKS. (GOANNAS ARE SNAKE BITE IMMUNE)

48 49 50 51 52

STAR BUSH BANANA SAND GOANNA TRAVELING SIGN WITH CIRCLES AS RESTING PLACE RAIN

53 54 55 56

MOVING KANGAROO TRACKS

4 WOMEN SITTING WITH DIGGING STICKS CLOUDS-BOOMERANGS-WINDBREAKS SUN FATHER DESTINY

Learning to understand these symbols doesnâ&#x20AC;&#x2122;t mean we as Celts will now adapt to it and change the way we do our traditional art styles. On the contrary, we bring our style to Australia, our knot works, our spirals and Druidic symbolism continues to appear as it always does. This is all about understanding their country after all, and so we must learn to speak their language. We are who we are, the whole point of this exercise is to put down roots in this country as Celts, not by trying to be Noongars. Let the Noongars be themselves, and let us connect with them and learn from them about their country, which we wish to make ours also.

The earliest human remains found in Australia are those of Mungo Man and Mungo Lady, which have been dated to around 50,000 years old. Archaeological evidence from the analysis of charcoal and artifacts reveals human use as early as 65,000 years. Luminescence dating has suggested habitation in Arnhem Land as far back as 60,000 years. Genetic research has inferred a date of habitation as early as 80,000 years. Other estimates have ranged up to 100,000 years and 125,000 years. We may never know, what we do is that they have been here since the beginning and are the true Australians. As new Australians, it is important to have a reasonable knowledge and understanding of native people, it builds a healthy respect and is essential knowledge for survival. As Druids it is even more important to learn from them, the cycles of nature here are different to our homelands in Europe, and their culture can help us synchronize with what’s around us better. There are many commonalities between indigenous Australians, but still great diversity among different communities and societies, each with its own mixture of cultures, customs and languages. Groups are further divided into local communities. At the time of initial European settlement over 250 languages were spoken. It is currently estimated that 120 to 145 of these remain in use, but only 13 of these are not considered endangered. The population of Indigenous Australians at the time of permanent European settlement is contentious and has been estimated at between 318,000 and 1,000,000 with the distribution being similar to that of the current Australian population, the majority living in the south-east, centered along the Murray River. A population collapse following European settlement, and a smallpox epidemic spreading three years after the arrival of Europeans may have caused a massive and early depopulation.

- The broad term Aboriginal includes many regional groups that often identify under names from local Indigenous languages. A few of these as examples include:                      

Koori (or Koorie) in New South Wales and Victoria Ngunnawal in the Australian Capital Territory and surrounding areas of New South Wales; Goorie in South East Queensland and some parts of northern New South Wales; Murrdi in Southwest and Central Queensland; Murri used in Queensland and northern New South Wales Noongar in southern Western Australia; Yamatji in central Western Australia; Wangai in the Western Australian Goldfields; Nunga in southern South Australia; Anangu in northern South Australia, and neighbouring parts of Western Australia and Northern Territory; Yapa in western central Northern Territory; Arrernte in central Australia; Yolngu in eastern Arnhem Land (NT); Bininj in Western Arnhem Land (NT); Tiwi on Tiwi Islands off Arnhem Land. Anindilyakwa on Groote Eylandt off Arnhem Land; Palawah (or Pallawah) in Tasmania. Kaurna in Adelaide Wajuk in Perth Gadigal in Sydney Kulin Nation in Melbourne Tuurbal Nation in Brisbane

- Aboriginal people traditionally adhered to animist spiritual frameworks. Within Aboriginal belief systems, a creation time known as 'the Dreamtime' or 'the Dreaming' stretches back into the distant past when the creator ancestors known as the First Peoples travelled across the land, and naming as they went. Indigenous Australia's oral tradition and religious values are based upon reverence for the land and a belief in this Dreamtime. The Dreaming is at once both the ancient time of creation and the present-day reality of Dreaming. There were a great many different groups, each with its own individual culture, belief structure, and language. These cultures overlapped to a greater or lesser extent, and evolved over time. Major ancestral spirits include the Rainbow Serpent, Baiame, Dirawong and Bunjil. Traditional healers (known as Ngangkari in the Western desert areas of Central Australia) were highly respected men and women who not only acted as healers or doctors, but were generally also custodians of important Dreamtime stories. Today Australian Aboriginals comprise of approximately 3% of the total population, and their cultureâ&#x20AC;&#x2122;s influence over contemporary Australian life is still evident. Many Aboriginal words have crossed over into the Australia vernacular, especially via place names. The creation of Australian Rules Football was also said to be partly influenced by a traditional game called Marngrook, and there are many great past and present day Indigenous sports stars who proudly display their sense of identity. Aboriginal Art and Music also continues to show its uniqueness, and it has become a prominent symbol of representation of Australia worldwide. More and more non Indigenous Australians are turning to Aboriginal cultures to better understand their adopted homeland, seeking out some of the traditional knowledge on medicine, food and survivalism.

Between 1606 and 1770, an estimated 54 European ships from a range of nations made contact. Many of these were merchant ships from the Dutch East Indies Company and included the ships of Abel Tasman. Tasman charted parts of the north, west and south coasts of Australia which was then known as New Holland. - For many years it has been claimed that Portuguese sailors may have charted the Australian coast in the 1520s. As the greater part of Australia was within Spanish territory during the 16th century, any voyage into it by the Portuguese would undoubtedly have had to have been an undercover operation and therefore would have been kept very secret. Being Portuguese, the journals of such voyages would have ended up in the Portuguese Navy's repository in the Case De India, in Lisbon. Unfortunately, this building and its contents were destroyed in an earthquake which flattened part of Lisbon in 1755. All maps and journals of voyages stored here were destroyed, leaving many unanswered questions. During the 15th century, Spain and Portugal were both heavily committed to maritime exploration and were always squabbling over newly discovered territory. The pontiff of the day, Pope Alexander VI, decided that the easiest way to stop the squabbling was to draw a line right across the world, and give Portugal the lands on one side of the line and Spain the lands on the other. The Pope decreed that all lands discovered west of a meridian 100 leagues (one league is 3 miles or 4.8 km) west of the Cape Verde Islands should belong to Spain while new lands discovered east of that line would belong to Portugal. This papal bull also specified that all lands already under the control of a "Christian prince" would remain under that same control. This limiting line made Portugal angry. King John II (the nephew of Prince Henry the Navigator) negotiated with King Ferdinand and Queen Isabella of Spain to move the line to the west. King John's rationale to Ferdinand and Isabella was that the Pope's line extends all around the globe, thus limiting Spanish influence in Asia. Agreement was reached in the Treaty in Tordesillas in 1494. Pope Julius II finally sanctioned the change in 1506. Portugal had the east side, and Spain the west. The other side of the world would be divided a few decades later by the Treaty of Saragossa or Treaty of Zaragoza, signed on 22nd April 1529, which specified the anti-meridian to the line of demarcation specified in the Treaty of Tordesillas. The new treaty decided that the line should lie 297.5 leagues (or 17 degrees) west of the Moluccas, through Santo Thome Island. This island can no longer be identified, but maps of the day indicate the line of demarcation was 142 degrees west of Greenwich. It was no coincidence that the spot on the Australian coastline where James Cook claimed territory for Britain in 1770 was 142 degrees west of Greenwich, right on the border between Portuguese and Spanish territory. Britain had not long defeated Spain in the Seven Year War in 1760 and Cook's secret instructions from the British Admiralty appear to have been to claim that part of the Southland that fell in the Spanish sector for Britain, and leave the rest to the Dutch, who were aligned to Portugal, with whom Britain had no quarrel. - The first documented and undisputed European sighting and landing on Australia was in late February 1606, by the Dutch navigator Willem Janszoon aboard the Duyfken. Janszoon charted the Australian coast and met with Aboriginal people. On 26 February 1606, Janszoon and his party made landfall near the modern town of Weipa in far northern Queensland and the Pennefather River, where they were promptly attacked by the Indigenous people. Janszoon proceeded down the coast for some 350km. He stopped in some places, but was met by hostile natives and some of his men were killed. At the final place, he initially had friendly relations with the natives, but after he forced them to hunt for him and appropriated some of their women, violence broke out and there were many deaths on both sides. Brouwer Route: By the year 1617, the Dutch were always following the newly discovered Brouwer Route to Java. The problem with the route however, was that there was no easy way at the time to determine longitude, making Dutch landfalls on the west coast of Australia inevitable, as well as ships becoming wrecked on the shoals. Most of these landfalls were unplanned. The first such landfall was in 1616, when Dirk Hartog, reached land at Shark Bay

(on what is now called Dirk Hartog Island) off the coast of Western Australia. Finding nothing of interest, Hartog continued sailing northwards along this previously undiscovered coastline of Western Australia, making nautical charts up to about 22° latitude south. He then left the coast and continued on to Batavia. He called Australia T Landt van d'Eendracht (shortened to Eendrachtsland), after his ship, a name which would be in use until Abel Tasman named the land New Holland in 1644. On 24 November 1642 Abel Tasman sighted the west coast of Tasmania, north of Macquarie Harbour. He named his discovery Van Diemen's Land after Antonio van Diemen, Governor-General of the Dutch East Indies. Proceeding south he skirted the southern end of Tasmania and turned north-east, Tasman then tried to work his two ships into Adventure Bay on the east coast of South Bruny Island where he was blown out to sea by a storm, this area he named Storm Bay. Two days later Tasman anchored to the north of Cape Frederick Hendrick just north of the Forestier Peninsula. Tasman then landed in Blackman Bay – in the larger Marion Bay. The next day, an attempt was made to land in North Bay; however, because the sea was too rough the carpenter swam through the surf and planted the Dutch flag in North Bay. Tasman then claimed formal possession of the land on 3 December 1642. In 1644 Tasman made a second voyage with three ships (Limmen, Zeemeeuw and the tender Braek). He followed the south coast of New Guinea eastwards, missed the Torres Strait between New Guinea and Australia, and continued his voyage westwards along the north Australian coast. He mapped the north coast of Australia making observations on the land, which he called New Holland. From the point of view of the Dutch East India Company, Tasman's explorations were a disappointment: he had found neither a promising area for trade nor a useful new shipping route. When

Who

Ship(s)

1606

Willem Janszoon

1616

Dirk Hartog Eendracht Frederick de Houtman and Dordrecht and Amsterdam Sighted land near Perth, Western Australia Jacob d'Edel Jan Carstensz Pera and Arnhem Gulf of Carpentaria, Carpentier River 1800 km of the South coast (from Cape François Thijssen het Gulden Zeepaerdt Leeuwin to Ceduna) Abel Tasman Heemskerck and Zeehaen Van Diemen's Land, later called Tasmania Geelvink, Nyptangh and Rottnest Island, Swan River, Dirk Hartog Willem de Vlamingh the Wezeltje Island (Western Australia)

1619 1623 1627 1642–1643 1696–1697

Duyfken

Where Gulf of Carpentaria, Cape York Peninsula (Queensland) Shark Bay area, Western Australia

- In 1664, the French geographer Melchisédech Thévenot published in Relations de Divers Voyages Curieux a map of New Holland. Thévenot divided the continent in two, between Nova Hollandia to the west and Terre Australe to the east. In 1756, French King Louis XV sent Louis Antoine de Bougainville to look for the Southern lands. After a stay in South America and the Falklands, Bougainville reached Tahiti in April 1768, where his boat was surrounded by hundreds of canoes filled with beautiful women. "I ask you", he wrote, "given such a spectacle, how could one keep at work 400 Frenchmen?" He claimed Tahiti for the French and sailed westward, past southern Samoa and the New Hebrides, then on sighting Espiritu Santo turned west still looking for the Southern Continent. On June 4 he almost ran into heavy breakers and had to change course to the north and east. He had almost found the Great Barrier Reef. He sailed through what is now known as the Solomon Islands, due to the hostility of the people there he avoided it, until his passage was blocked by a mighty reef. With his men weak from scurvy and disease and no way through he sailed for Batavia in the Dutch East Indies where he received news of Wallis and Carteret who had preceded Bougainville. When he

returned to France in 1769, he was the first Frenchman to circumnavigate the globe and the first European known to have seen the Great Barrier Reef. Though he did not reach the mainland of Australia, he did eliminate a considerable area where the Southern land was not. In 1772, two French expeditions set out to find Terra Australis. The first, led by Marc-Joseph Marion Dufresne, found and named the Crozet Islands. He spent a few days in Tasmania where he made contact with the island's indigenous people (the first European to have done so), and in Blackmans Bay claimed Van Diemen's Land for France. He then sailed on to New Zealand where he and some crewmen were killed by Māori warriors. The survivors retreated to Mauritius. Also in 1772, the two ships of the second French expedition were separated by a storm. The leader turned back but the second in command, Louis Aleno de St Aloüarn, sighted Cape Leeuwin and followed the Western Australian coast north to Shark Bay. He landed on Dirk Hartog Island and claimed Western Australia in the name of French king Louis XV. Tobias Furneaux on the Adventure accompanied James Cook (in Resolution) on Cook's second voyage (1772–1775), which was commissioned by the British government with advice from the Royal Society, to circumnavigate the globe as far south as possible to finally determine whether there was any great southern landmass, or Terra Australis. On this expedition Furneaux was twice separated from his leader. On the first occasion, in 1773, Furneaux explored a great part of the south and east coasts of Van Diemen's Land (now Tasmania), and made the earliest British chart of the same. Most of his names here have survived. On Cook's third voyage (1776–80), in 1777 Cook confirmed Furneaux's account and delineation of it, with certain minor criticisms and emendations, and named after him the Furneaux Group at the eastern entrance to Bass Strait, and the group now known as the Low Archipelago.

British Colonisation of Australia began with the arrival of the First Fleet in Botany Bay, New South Wales, in 1788. Settlements were subsequently established in Tasmania (1803), Victoria (1803), Queensland (1824), the Northern Territory (1824), Western Australia (1826), and South Australia (1836). First of all let’s be honest, although not on a Roman scale but this was an invasion. People lived here and had no say in the colonisation of their homelands, we need to accept this part of our history. Accepting it doesn’t mean we are responsible for it but it will allow us to move on as a nation and heal any divide between us and Indigenous Australians. In the first expedition in 1770, James Cook charted the Australian east coast in his ship HM Barque Endeavour. Cook claimed the east coast under instruction from King George III of England on 22 August 1770 at Possession Island, naming eastern Australia 'New South Wales'. The reports of Cook and Banks in conjunction with the loss of England's penal colonies in America after they gained independence and growing concern over French activity in the Pacific, encouraged the foundation by the British of a colony at Botany Bay. Cook's second voyage (1772–1775) was commissioned by the British government to circumnavigate the globe as far south as possible and finally determine whether there was any great southern landmass, or Terra Australis. Accompanying Cook was English Captain Tobias Furneaux. On this expedition Furneaux was twice separated from Cook. On the first occasion, in 1773, Furneaux explored a great part of the south and east coasts of Van Diemen's Land (now Tasmania), and made the earliest British chart of the same. Most of his names here have survived. Cook's third voyage (1776–80) in 1777 Cook confirmed Furneaux's account and delineation of it, with certain minor criticisms and emendations, and named after him the Furneaux Group at the eastern entrance to Bass Strait, and the group now known as the Low Archipelago. The coast of Australia, featuring Tasmania as a separate island, was

subsequently mapped in detail by the English mariners and navigators Bass and Flinders, and the French mariner, Baudin. These expeditions took place between 1790 and the 1830s. The First Fleet consisted of 11 ships and approximately 1400 people, and was led by Captain Arthur Phillip. They left England on 13 May 1787 to found a penal colony in Australia. Phillip was to be made Governor of the settlement, which was made up of Convicts, Marine Soldiers, Naval Officers and their family members. Besides relieving the overcrowding British jails, especially since the loss of the American colonies, it helped to cement the British presence in the South Pacific in the face of interest from other European nations. Master

Crew

Arr. Botany Bay

Days

Male Convicts

Female Convicts

Barque

Duncan Sinclair

19/1/1788

251

210

none

Charlotte

Transport

Thomas Gilbert

20/1/1788

252

100

Friendship

Brig

Francis Walton

19/1/1788

251

Lady Penrhyn

Transport

William Server

20/1/1788

252

none

101

Prince of Wales Barque

John Mason

201/1788

252

Scarborough

Captain John Marshall

191/1788

251

210

none

Ship

Type

Alexander

Ship

Transport Type

Master

Dep. England

Arr. Botany Bay

Days

HMS Supply

Yard craft

Lieutenant Henry Lidgbird Ball

13/5/1787

18/1/1788

250

HMS Sirius

10-gun ship

Captain John Hunter

13/5/1787

20/1/1788

252

Dep. England

Arr. Botany Bay

Days

Ship

Type

Master

Golden Grove

Store ship

William Sharp

13/5/1787

20/1/1788

252

Fishburn

Store ship

Robert Brown

13/5/1787

20/1/1788

252

Borrowdale

Store ship

Hobson Reed

13/5/1787

20/1/1788

252

After planned stops in Teneriffe, Rio De Janeiro and Cape Town for supply and repairs, the first ship reached Botany Bay on the 18th of January 1788, with the remaining ships all arriving by the 20th. Phillip had decided to move the settlement to Sydney Cove in Port Jackson, but the British ships were unable to leave Botany Bay because of a tremendous gale. Just as he was attempting to move the colony, on 24 January 1788 Jean-François de Galaup, comte de Lapérouse arrived off Botany Bay. The French expedition consisted of two ships led by La Pérouse which were on the latest leg of a three-year voyage. The gale also prevented La Pérouse's ships from entering Botany Bay. Though amicably received, the French expedition was a troublesome matter for the British, as it showed the interest of France in the new land. To preempt a French claim to Norfolk Island, Phillip ordered Lieutenant Philip Gidley King to lead a party of 15 convicts and seven free men to take control of Norfolk Island. They arrived on 6 March 1788, while La Pérouse was still in Sydney. Majority of the convicts were British (English/Welsh/Scottish and Irish), but there were also American, French and others on board. The convicts had committed a variety of crimes, including theft, perjury, fraud, assault, and robbery, for which they had variously been sentenced to penal transportation for 7 years, 14 years, or the term of their natural life. The six convict transports each had a detachment of marines on board. Most of the families of the marines traveled aboard the Prince of Wales. The exact number of people directly associated with the First Fleet will likely never be established, as accounts of the event vary slightly. A total of 1,420 people have been identified as embarking on the First Fleet in 1787, and 1,373 are believed to have landed at Sydney Cove in January 1788.

â&#x20AC;&#x153;The settlers brought with them their Eurocentrism and they didnâ&#x20AC;&#x2122;t realize how dry this continent was. British yeomen tried to advance into South Australia and Western Australia but it was impossible because these places are deserts. It showed a great incomprehension of the country that they were coming to. These folk should have perished on the desert shores and in many cases they came close to doing so. They also went mad and committed suicide, but ultimately they stayed. They stayed and endured.â&#x20AC;? - Thomas Keneally Between 1788 and 1792 about 3546 male and 766 female convicts landed in Sydney. At first the colonists did not have much food, stocks frequently dwindled and rations fell. The conditions of healthy convicts also deteriorated due to the hard labor and poor sustenance. In 1789, James Ruse, a Cornishman and convict, managed to produce the first successful wheat harvest. Unfortunately he didn't yield enough grain to make any flour for the colony, but he did produce enough seeds for the next crop. Things reached crisis point when the Second Fleet finally arrived in June 1790, which had already lost a quarter of its passengers through sickness. Undeterred by famine, drought and the suffering of convicts Ruse applied himself diligently to his task, helped by Governor Phillip who provided him with provisions, clothing, seed, implements, livestock, a hut and assistance in clearing a small area of land. He proved not only a hard worker but also, by local standards, an enlightened farmer who made quite effective use of the limited means at his disposal. By February 1791 he was able to support both himself and his wife, Elizabeth Perry, a convict whom he had married on 5 September 1790. In April 1791 he received the title to his land, the first grant issued in New South Wales. The Third Fleet which arrived in July 1791 further appalled Governor Phillip, as again most of the convicts were gravely sick or unfit for work. However there were now over 200 acres in cultivation at the Government Farm in Rose Hill. The success of the Ruse experiment combined with more regular arrival of ships and the beginnings of trade lessened the feeling of isolation and improved supplies. Governor Phillip now decided to grant land, livestock, agricultural tools, seed and assigned convict workers to settlers and freed men willing to farm. By 1793, convicts were joined by free people from Britain and Ireland (and later other parts of Europe), attracted to dreams of a better life.

In 1804 convicts rose up against colonial authority in the Castle Hill area of New South Wales. The rebellion culminated in a battle fought between convicts and the colonial forces of Australia on 5 March 1804 at Rouse Hill. This event was dubbed the Second Battle of Vinegar Hill after the first Battle of Vinegar Hill which had taken place in 1798 in Ireland. It was the first and only major convict uprising in Australian history suppressed under martial law. On 4 March 1804, according to the official accounts 233 convicts led by Philip Cunningham (a veteran of the Irish Rebellion of 1798, as well as mutiny on the convict transport ship Anne) escaped from a prison farm intent on "capturing ships to sail to Ireland". In response, martial law was quickly declared in the Colony of New South Wales. The mostly Irish rebels, having gathered reinforcements, were hunted by the colonial forces until they were surrounded on 5 March 1804 on a hillock nicknamed Vinegar Hill. The rebellion was crushed by raid, Cunningham was arrested and British troops charged the convicts. Nine of the rebel leaders were executed and hundreds were punished before martial law was finally revoked a week after the battle.

The Rum Rebellion of 1808 was the only successful armed takeover of government in Australian history. The early years of the colony had no currency, as the British government viewed it as unnecessary for a penal settlement to require money. With the influx of free colonists into the land the need and desire for enterprise and economy grew. The use of Rum had become a form of payment, but the British didnâ&#x20AC;&#x2122;t like the idea of convicts being able to trade so an attempt was made to shut it down. It all sparked up by the installation of a new Governor who made some big mistakes politically. William Bligh, well known for his overthrow in the mutiny on the Bounty, was a naval officer and the newly appointed fourth Governor of New South Wales. He succeeded Governor Philip Gidley King in 1805, having been offered the position by Sir Joseph Banks. It is likely that he was selected by the British Government as governor because of his reputation as a hard man. He stood a good chance of reining in the maverick New South Wales Corps, something that his predecessors had not been able to do. He was also under instructions from the Colonial Office, to normalize trading conditions in the colony by prohibiting the use of spirits as payment for commodities. Bligh was told to prevent free importation, to preserve the trade under his entire control, to enforce all penalties against illegal import, and to establish regulations at his discretion for the sale of spirits. Bligh was to make further mistakes which all would have contributed to the uprising against him, upsetting not only the colonies elite but the settlers as well. He allowed a group of Irish convicts to be tried for revolt, by a court that included their accusers, and then when six out of the eight were acquitted, he kept them under arrest anyway. He dismissed D'Arcy Wentworth from his position of Assistant Surgeon to the Colony without explanation, and sentenced three merchants to a month's imprisonment and a fine for writing a letter that he considered offensive. Bligh also dismissed Thomas Jamison from the magistracy. Jamison was the highly capable Surgeon-General of New South Wales, a man who had accumulated significant personal wealth as a maritime trader and was a friend and business partner of John MacArthur. Jamison never forgave Bligh for sacking him as a magistrate and interfering with his private business activities, and he supported Bligh's later deposition. The final nail in the coffin was when he ordered those who had leases on government land within Sydney to remove their houses. John MacArthur had arrived with the New South Wales Corps in 1790 as a lieutenant, and by 1805 he had substantial farming and commercial interests in the colony. He quarreled with Bligh's predecessors and even fought three duels. Bligh and MacArthur's interests clashed in a number of ways. Bligh stopped MacArthur from cheaply distributing large quantities of rum into the Corps. He also halted MacArthur's allegedly illegal importation of stills. MacArthur's interest in an area of land granted to him by Governor King conflicted with Bligh's town-planning interests. MacArthur and Bligh were also engaged in other disagreements, including a conflict over landing regulations. In June 1807, a convict had stowed away and escaped Sydney on one of MacArthur's vessels, and in December 1807, when that vessel returned to Sydney, the bond held to ensure compliance by shipping was deemed to be forfeited.

Bligh had the Judge-Advocate, Richard Atkins, issue an order for John MacArthur to appear on the matter of the bond on 15 December 1807. MacArthur disobeyed the order and was arrested and failed to appear for trial at the next sitting of the Sydney Criminal Court on 25 January 1808. The court was constituted of Atkins and six officers of the NSW Corps. MacArthur objected to Atkins being fit to sit in judgement of him because he was his debtor and inveterate enemy. Atkins rejected this, but MacArthur's protest had the support of the other six members of the court, all officers of the Corps. Without the Judge-Advocate, the trial could not take place and the court dissolved". Bligh accused the six officers of what amounted to mutiny and summoned Major George Johnston to come and deal with the matter. Johnston replied that he was ill, as he had wrecked his gig on the evening of the 24th on his way back home to Annandale after dining with officers of the Corps. In October 1807 Major George Johnston wrote a formal letter of complaint to the Commander-in-Chief of the British Army, stating that Bligh was abusive and interfering with the troops of the New South Wales Corps. It is clear that Bligh had made enemies of some of the most influential people in the colony. On 26 January 1808, 20 years to the day after Arthur Phillip founded the first European settlement in Australia, William Bligh, was deposed by the New South Wales Corps under the command of Major George Johnston, working closely with John MacArthur. Afterwards, the colony was ruled by the military, with the senior military officer stationed in Sydney acting as the lieutenant-governor of the colony until the arrival from Britain of Major-General Lachlan Macquarie as the new governor at the beginning of 1810. Governor Macquarie would prove to be the visionary that would lead the colony to expand in the following years. By 1821 public building and town planning had established a solid infrastructure for the colony. Exploration had reached deep into the inland, and settlement and agriculture were following, north and south along the coastline and inland beyond Bathurst. Agriculture was creating the conditions for the colony to become almost economically self-sufficient. The non-Aboriginal population of the colony (including Van Diemen's Land) was approximately 37,000, of whom at least 8,000 were free settlers or born in the colony. However, his impatient and autocratic style had won him many enemies and some with influence in England. Within this now significant non-convict population, many were feeling that governors had too much authority which they could too easily exercise in an arbitrary fashion. Demands grew for a council which could represent the interests of the settlers.

The next few decades after the Rum Rebellion would see a rapid period of expansion and exploration. This was driven by a growing need for more land, as waves of settlers and convicts steadily flowed in. By 1810 the plains of Sydney were becoming overcrowded, with Parramatta, Toongabbie, Camden, and the Hawkesbury Valley around Windsor all settled. A generation of brave pioneers would hold the solution to this problem as they perilously set out into unknown territory, looking for areas to then be cleared for sheep and cattle to graze and crops to be grown.

Often perishing in the desert heat, their discoveries would open up the continent like never before, enabling colonization to flourish. No doubt without their sacrifices this country would not be what it is today. The biggest breakthrough came when the Blue Mountains were crossed by Gregory Blaxland, William Lawson and William Charles Wentworth in May, 1813. In July 1814, Governor Macquarie authorized William Cox to use convicts to build a road across the mountains, following the path made by Blaxland, Lawson and Wentworth. The road was completed in January 1815 and went all the way to the Macquarie River. Once the road was open, vast new areas of good grazing land were available to settlers. At first, the governor and authorities tried to control the expansion into the new land by issuing land grants. As more free settlers arrived, however, and more convicts were pardoned, people started to settle or squat on land in the Hunter River Valley, the New England Tablelands, the Liverpool Plains, the Bathurst Plains, the Yass Plains and in what is now central and western Victoria. Other pastoralists brought their flocks from Tasmania across Bass Strait to Victoria.

Often considered the finest of Australian explorers, Sturt made several notable and exciting journeys. In 1928-29 he explored the Macquarie, Bogan and Castlereagh rivers, and discovered the Darling. On the 1829-30 expedition he went by whale boat down the Murrumbidgee River and found and named the Murray, which he then explored to is mouth; he wrecked his health on the terrible return journey. In 1844-6 he travelled 3000 miles through inland Australia under very severe conditions.

First successful exploration of Australia from South Australia to the Gulf of Carpentaria and back again in 1862, never lost an expedition member.

Eyre went to live in South Australia in 1838, and shortly afterwards started his journeys of exploration. His most notable feat was his crossing of the Nullarbor Plain in 1841. His companion, Baxter, was killed by two aborigines who then deserted, leaving Eyre and Wylie, another aboriginal, to complete the hazardous journey reaching Albany, WA on 7th July. In 1841 Edward John Eyre was appointed Resident Magistrate and Protector of Aborigines on the Murray River. He established the post on his Moorundie property, which was 6 km downstream from the site near Blanchetown. Eyre was instrumental in maintaining peace between white settlers and Aborigines along the Murray River during the time of the overland stock route and the 'Rufus River massacre'.

Mitchell was a notable explorer and Surveyor-General of New South Wales. His expeditions in 1831, 1835 and 1836 were aimed at completing the exploration of the inland rivers. He journeyed south from the Murray through the beautiful part of western Victoria which he called 'Australia Felix'. In 1845-46 he explored north from Bourke in an unsuccessful attempt to find a river flowing to the Gulf of Carpentaria.

This Polish-born explorer and scientist spent 4 years in Australia exploring from northern New South Wales to Tasmania. Reaching Sydney in 1839, he discovered gold in the Bathurst district, but Governor Gipps asked him to keep it a secret. In 1840 he set out from Sydney to reach Port Phillip and, while crossing the Dividing Range, he named the highest peak Mount Kosciusko, after a famous Polish hero.

The 1824 expedition was initiated by Sir Thomas Brisbane to find a way between Sydney and Bass Strait. Hume did discover other regions prior including the Lakes Bathurst, Goulburn and Yass Plains. In 1828-29 he was a member of Sturt's party in the exploration of the Castlereagh and Bogan Rivers. Hume acknowledged Sturt as his superior and was happy to accept a secondary role. Hume's ability to converse with the Aborigines was an important skill.

A retired sea captain who had settled at Narellan, NSW, he accompanied Hume on a famous journey of exploration south to Port Phillip, sharing part of the cost. Hovell's part in the expedition has sometimes been belittled, and subsequently he and Hume remained on bad terms, but his share in the feat was important.

In 1860, after much discussion, Burke was selected to lead an expedition northwards across Australia from Melbourne to the Gulf of Carpentaria. The expedition crossed the Murray River at Swan Hill. The expedition was well equipped by public and private money; but, mainly because of Burke's impatience and lack of bush craft, it was a tragic failure. He died of exhaustion and starvation on the return journey. Wills was second in command of the ill-fated Burke and Wills expedition across Australia in 1860-61. Wills was a man of very good character, but too modest for his sensible views on the expedition to prevail against the domineering Burke. Had Wills' advice been taken, he would probably have survived, but both he and Burke died of starvation, while trying to reach Adelaide.

The discovery of gold sent a shock wave through Colonial Australia. In 1851, Edward Hargraves convinced the people of Sydney that there was payable gold just outside of Bathurst in New South Wales. Within a month, 300 prospectors were in the area looking for gold. Soon payable gold was found in Victoria near Ballarat and Bendigo and people began streaming to the two gold fields, resulting in a gold rush. With so many people leaving for the gold fields, many businesses found it hard to keep operating. People began to act irrationally with gold fever, spending all their savings and abandoning their families to get to the gold fields. Mining towns grew overnight as ships crews deserted, leaving vessels stranded in port, shepherds left their flocks and government officials, clerks, teachers and policemen left their jobs in the excitement. Immigrant ships brought thousands of people keen to try their luck at the diggings. The sailing time from England was reduced to 80 days and the newcomers, like the migrants before them, endured appalling conditions under unscrupulous shipowners. While people migrated from all over the world during the gold rush most came from Scotland and England, followed by a large number of Chinese diggers who were often victimised on the gold fields. In time people realised that the gold was not the bonanza they anticipated and so they began to filter back into cities and towns looking for work and places to live. They noticed that large areas of land were not being used and wanted the chance to establish farms like the squatters had done before them. With an increased population came further demand for land, food, clothes and buildings and the Australian economy grew to accommodate these needs. Another impact of this large influx of migrants was that ideas of the rights of the individual, democracy and egalitarianism were imported from Europe and the United States. Up until the 1850s, only landowners and squatters had the right to vote. Colonial governments sought to free up more land for all these people. The 14-year leases granted to the squatters had ended by 1861, and colonial governments passed new laws to free up land and raise revenues. Between 1858 and 1872, all the colonies passed Selection Acts. In New South Wales the Acts were called the Robertson Land Acts. People could select a plot of land which they could then buy cheaply at auction. They then had to live on the land for a year and make improvements such as constructing huts, sheds, dams and fences. To cheat selectors out of land, squatters used friends and employees to put â&#x20AC;&#x2DC;dummyâ&#x20AC;&#x2122; claims on the best land with water. In the towns and cities, many people sought jobs in new manufacturing industries and new suburbs expanded across Sydney. Services like water, sewerage and transportation were slow to be introduced and public health

issues became a problem. Women who came to Australia to work as domestic servants found that their pay and the employerâ&#x20AC;&#x2122;s attitudes were not good and that better wages were on offer in food and textile factories. Migrants (many Cornish) skilled in mining, steel milling and maritime trades were targeted with promises of better conditions and pay. During the 1870s and 1880s the economy was booming, but a severe drought lasting four years from 1890 crippled the economy, resulting in widespread unemployment, poverty and industrial strikes. As a result of this economic depression, the colonies created a federal system of government that administered wages and conditions, defense, post and telegraph, immigration and social welfare. The labor movement realized that industrial strikes would not achieve the progressive reforms they desired and political representation and government was the solution. The Australian Labor Party was formed in 1891. Before we move on from the 1800â&#x20AC;&#x2122;s, there was one major event that defines the goldrush period. The Eureka Rebellion began in 1854, instigated by gold miners in Ballarat, Victoria, who revolted against the colonial authority of the United Kingdom. It culminated in the Battle of the Eureka Stockade, which was fought between miners and the colonial forces on 3 December 1854 at Eureka Lead and named for the stockade structure built by miners during the conflict. The rebellion resulted in the deaths of at least 27 people, the majority of whom were rebels. It was the closest Australia ever got to civil war. The rebellion was the result of a period of civil disobedience in the Ballarat region during the Victorian gold rush with miners objecting to the expense of a miner's license, taxation via the license without representation, and the actions of the government, the police and military. The local rebellion grew from a Ballarat Reform League movement and culminated in the erection by the rebels of a crude battlement and a swift and deadly siege by colonial forces. In the rising tide of anger and resentment amongst the miners, a more militant leader, Peter Lalor, was elected. In swift fashion, a military structure was assembled. Brigades were formed, and captains were appointed. Licenses were burnt, and on 1 December at Bakery Hill, "The disaffected miners... held a meeting where at the Australian flag of independence was solemnly consecrated and vows proffered for its defence.", with the 'Eureka oath' being sworn by Peter Lalor to the affirmation of his fellow demonstrators, who encamped themselves around the flag to resist further license hunts and harassment by the authorities: "We swear by the Southern Cross to stand truly by each other and fight to defend our rights and liberties." The white and blue Eureka Flag was designed by a Canadian miner, Captain Henry Ross. Bearing nothing but the Southern Cross, it was then flown for the first recorded occasion (according to The Ballarat Times) on 24 November 1854. At "about eleven o'clock the 'Southern Cross' was hoisted, and its maiden appearance was a fascinating object to behold." The flag was believed to have been sewn by Anastasia Hayes. Reportedly influenced by earlier designs such as the Australian Federation Flag (see right), and as a gesture of defiance, it deliberately excluded the British Union Flag. The Eureka flag was commonly referred to at the time as the Australian flag, and as the Southern Cross, with The Age variously reporting, on 28 November: "The Australian flag shall triumphantly wave in the sunshine of its own blue and peerless sky, over thousands of Australia's adopted sons"; the day after the battle: "They assembled round the Australian flag, which has now a permanent flag-staff"; and during the 1855 Eureka trials, that it was sworn that the Eureka flag was also known as the "digger's flag" and also as "the Southern Cross" Mass public support for the captured rebels in the colony's capital of Melbourne when they were placed on trial resulted in the introduction of the Electoral Act 1856, which mandated suffrage for male colonists in the lower house in the Victorian parliament. This is considered the second instituted act of political democracy in Australia. Female colonists of South Australia were awarded suffrage 5 years later on condition of owning property, much in the way men did not have full suffrage in the absence of property ownership. As such, the Eureka Rebellion is controversially identified with the birth of democracy in Australia and interpreted by some as a political revolt.

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1825 May - Founding of Brisbane

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1825 – The colony of Van Diemen's Land is established in its own right; its name is officially changed to Tasmania on 1 January 1856. The first settlement was made at Risdon, Tasmania on 11 September 1803 when Lieut John Bowen landed with about 50 settlers, crew, soldiers and convicts. The site proved unsuitable and was abandoned in August 1804. Lieut-Col David Collins finally established a successful settlement at Hobart in February 1804 with a party of about 260 people, including 178 convicts.

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21 January 1827 – Western Australia was established when a small British settlement was established at King George's Sound (Albany) by Major Edmund Lockyer who was to provide a deterrent to the French presence in the area. On 18 June 1829 the new Swan River Colony was officially proclaimed with Captain James Stirling as the first Governor. Except for the settlement at King George's Sound, the colony was never really a part of NSW. King George's Sound was handed over in 1831. In 1849 the colony was proclaimed a British penal settlement and the first convicts arrived in 1850. Rottnest Island, off the coast of Perth, became the colony's convict settlement in 1838 and was used for local colonial offenders.

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1835 – The Proclamation of Governor Bourke, issued by the Colonial Office and sent to the Governor with Despatch 99 of 10 October 1835, implements the doctrine of terra nullius upon which British settlement was based. Reinforcing the British assertion that the land belonged to no one prior to the British Crown taking possession of it, it effectively quashes pre-existing treaties with Aboriginal peoples (e.g. that signed by John Batman). Its publication in the Colony means that from then on, all people found occupying land without the authority of the government would be considered illegal trespassers. Aboriginal people therefore could not sell or assign the land, nor could an individual person acquire it, other than through distribution by the Crown.

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28 December 1836 – the British province of South Australia was established. In 1842 it became a crown colony and on 22 July 1861 its area was extended westwards to its present boundary and more area was taken from New South Wales. South Australia was never a British convict colony and between 1836–1840 about 13,400 immigrants arrived in the area. 24,900 more arrived between 1841–1850. Some escaped convicts did settle in the area and no doubt a number of ex-convicts moved there from other colonies. On 4 January 1837 Governor Hindmarsh proclaimed that any offenders convicted in South Australia, and being under sentence of transportation, were to be transported to either New South Wales or Van Diemens Land, by the first opportunity.

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1841 – New Zealand is separated from New South Wales

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1851 – Victoria is separated from New South Wales (formerly known as the Port Phillip District of NSW). Apart from castaways and runaway convicts in the 1790s, the first attempt at settlement was made on 13 October 1803 by Lieut. David Collins and his party of soldiers and convicts. Harsh conditions convinced him to abandon the settlement in January 1804. He moved on to Tasmania and it was not until the Henty brothers landed in Portland Bay on 19 November 1834 and John Batman settled on the site of Melbourne that the Port Phillip District was officially sanctioned on 10 April 1837.

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10 December 1859 – Queensland is separated from New South Wales. In 1824 the explorer Lieut. John Oxley took a party of 30 convicts and established a penal colony at Redcliffe. Known as the Moreton Bay Settlement, this later moved to the site now called Brisbane. The name Brisbane Town was in use by 1825 and the main inhabitants in the area were the convicts of the Moreton Bay Penal Station until it was closed in 1839.

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23 December 1862 – the area of Queensland is increased.

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1863 – Control of the Northern Territory is granted to the Province (later State) of South Australia. In 1825 the area occupied today by Northern Territory was incorporated into the colony of New South Wales. It was first settled by Europeans in 1824 at Fort Dundas, Port Essington. Its capital city, Darwin was established in 1869 and was originally known as Palmerston. On 1 January 1911, the Northern Territory as we know it today was separated from South Australia and became part of the Commonwealth of Australia.

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1 January 1901 – the Federation of Australian States to form the Commonwealth of Australia.

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1911 – The Federal Capital Territory is established.

When we look at settlement in this country we don’t immediately think of it as an invasion, because there was no great army of sorts making its way across the land systematically conquering, like for instance the Romans or Normans. The relatively small numbers of Europeans arriving at first can easily disguise the reality that with settlement came invasion, it is a double edged sword. Expansion of the settlements forced native tribes off their lands and brought about the inevitable conflict between the two worlds. First of all we must remember the fact that Europeans and Aboriginals were vastly different, one people represented arguably the most technologically primitive culture on Earth, and the other represented the most advanced civilization ever produced. To the indigenous observer, Europeans and their technology must have been almost alien-like, it would have been utterly terrifying and perhaps mysterious. Ultimately, the sad reality is Aboriginal people never stood a chance against the most powerful force of the time, the mighty British Empire with all its resources. It didn’t stop Aboriginal people from gallantly resisting, and as Australians we must recognize and should respect the fallen native warriors who were doing nothing more than trying to defend themselves and their identity. It draws many parallels with our own Celtic ancestors and the coming of the Roman Empire, albeit the technological difference between Celts and Romans was nowhere near as vast as Renaissance Europe and Aboriginal Australia. It’s hard not to understand how they feel, and whether we like it or not, it is part of this country’s history. As a nation, we need to accept this as part of our story and seek to reconcile with it in order to heal. One of the immediate consequences of contact was a series of epidemics of European diseases such as measles, smallpox and tuberculosis which would rip through the aboriginal population. In the 19th century, smallpox was the principal cause of Aboriginal deaths, and vaccinations of the “native inhabitants” had begun in earnest by the 1840's. This smallpox epidemic in 1789 is estimated to have killed up to 90% of the Darug people. The cause of the outbreak is disputed, some scholars have attributed it to European settlers, but it is also argued that Macassan fishermen from South Sulawesi introduced smallpox to Australia prior to the arrival of Europeans. Another consequence of British colonization was European seizure of land and water resources, with the decimation of kangaroo and other indigenous foodstuffs which continued throughout the 19th and early 20th centuries as rural lands were converted for sheep and cattle grazing. In 1819, Governor Macquarrie declared total warfare against the Walpuri people of Western New South Wales, waging a war of extermination against them. Settlers also participated in the rape and forcible prostitution of Aboriginal women. Despite this a number of Europeans, including convicts, formed favourable impressions of Aboriginal life through living with Aboriginal Groups.

(1830 to 1926 in Western Australia only)

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1830. Fremantle The first official "punishment raid" on Aboriginal people in Western Australia, led by Captain Irwin took place in May 1830. A detachment of soldiers led by Irwin attacked an Aboriginal encampment north of Fremantle in the belief that it contained men who had "broken into and plundered the house of a man called Paton" and killed some poultry. In actions that followed over the next few days, many Aboriginal people were killed and wounded.

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1834. Pinjarra massacre, Western Australia: Official records state 14 Aboriginal people killed, but other accounts put the figure much higher, at 25 or more.

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1836. August, Lieutenant Bunbury after killings in the York area, tracked one wounded Aboriginal man into the bush and shot him through the head. Bunbury also recorded the names of another 11 Aboriginal men he killed during this period. Settlers to the district collected ears of Aboriginal men slain.

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1841. On 27 August an extensive massacre at Lake Minimup in Western Australia, led by Captain John Molloy who "gave special instructions that no woman or child should be killed, but that no mercy should be offered the men”. Black men were killed by the dozens, and their corpses lined the route of march of the avengers.

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5 June 1854. The commanding officer of the Western Australian native police, John Nicol Drummond, together with a large group of station hands from nearby property holdings conducted a massacre of the

resisting Aboriginals from the Greenough area, with Drummond and his force attacking their refuge at Bootenal swamp. Follow up raids occurred on the Aboriginals living on the Irwin, Bowes and Chapman Rivers around Geraldton 

1865. The La Grange expedition was a search expedition carried out in the vicinity of La Grange Bay in the Kimberley region of Western Australia led by Maitland Brown that led to the death of up to 20 Aboriginal people. The expedition has been celebrated with the Explorers' Monument in Fremantle, Western Australia.

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1868. Flying Foam Massacre, Dampier Archipelago. Following the killing of two police and two settlers by local Yaburara people, two parties of settlers from the Roebourne area, led by prominent pastoralists Alexander McRae and John Withnell, killed an unknown number of Yaburara. Estimates of the number of dead range from 20 to 150.

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1887. Halls Creek. Mary Durack suggests there was a conspiracy of silence about the massacres of Djara, Konejandi and Walmadjari peoples about attacks on Aboriginal people by white gold-miners, Aboriginal reprisals and consequent massacres at this time. John Durack was speared, which led to a local massacre in the Kimberley.

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1893. Behn River. After an affray in which 23 Aboriginals were shot and a policeman speared, a punitive expedition was launched in which another 30 Aboriginals were shot.

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1890–1926. Kimberley region - The Killing Times - East Kimberleys: During what the colonial government called "pacification", recalled as "The Killing Times", a quarter of Western Australia's police force was deployed in the Kimberley where only 1% of the white population dwelt. Violent means were used to drive off the Aboriginal tribes, who were hounded by police and pastoralists alike without judicial protection. The indigenous peoples reacted with payback killings. Possibly hundreds were killed in the Derby, Fitzroy Crossing and Margaret River area, while Jandamarra was being hunted down. Reprisals, and the "villainous effects" of settler policy left the Kimberley Aboriginal people decimated. Massacres in retaliation for attacks on livestock are recorded as late as 1926. The Gija people alone recall 10 mass killings for this period.

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1906-7 Canning Stock Route: an unrecorded number of Aboriginal men and women were raped and massacred when Mardu people were captured and tortured to serve as 'guides' and reveal the sources of water in the area after being 'run down' by men on horseback, restrained by heavy chains 24 hours a day, and tied to trees at night. In retaliation for this treatment, plus the party's interference with traditional wells, and the theft of cultural artefacts, Aboriginal people destroyed some of Canning's wells, and stole from and occasionally killed white travellers.

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1915 Mistake Creek Massacre: Seven Kija people were alleged to have been killed by men under the control of a Constable Rhatigan, at Mistake Creek, East Kimberley. The massacre is supposed to be in reprisal for allegedly killing Rhatigan's cow, however the cow is claimed to have been found alive after the massacre had already taken place.

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1922 Sturt Creek massacre: of more than a dozen people occurred in October 1922 when policemen were sent out to investigate the murders of two white stockmen, Joseph Condren and Tim O'Sullivan, at Billiluna Station. For many years the only record of the massacre was the oral histories of local Aboriginal elders who described the police shooting a group of Aboriginal people near Sturt Creek, but forensic evidence has confirmed the deaths.

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1924 Bedford Downs massacre: a group of Gija and Worla men were tried in Wyndham for spearing a milking cow on the Bedford Downs Station. When released from the court they were given dog tags to wear and told to walk the 200 kilometres back to Bedford Downs. On arrival they were set to work to cut the wood that was later used to burn their bodies. Once the work was finished they were fed food laced with strychnine by white station hands and their writhing bodies were then either shot or they were clubbed to death. The bodies were subsequently burned by the local police.

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June 1926. Forrest River massacre: Western Australian police constables, James Graham St Jack and Dennis Hastings Regan led a month long punitive expedition against Aboriginals living in the Forrest River region. After the local mission station reported around 30 people missing, a police investigation was organized. This investigation found that at least 16 aboriginals were killed and their remains burnt in three purpose-built stone ovens.

Australia has been involved in numerous conflicts and wars, and military service has been a significant influence on Australian society and national identity, mainly centering on the Anzac spirit. As British colonials, Australians participated in Britain's small wars of the 19th century. Later as a federated dominion, and then an independent nation, Australia fought in the First World War and Second World War, as well as in Korea, Malaya, Borneo and Vietnam during the Cold War. In the Post-Vietnam era Australian forces have been involved in numerous international peacekeeping missions, through the United Nations and other agencies, including in the Sinai, Persian Gulf, Rwanda, Somalia, East Timor and the Solomon Islands. Australians also fought as part of the multi-lateral forces in Iraq and Afghanistan. Nearly 103,000 Australians have died during the course of these conflicts.

The Australian and New Zealand Army Corps (ANZAC) was a First World War army corps formed in Egypt in December 1914, and operated initially during the Gallipoli campaign. General William Birdwood commanded the corps, which primarily consisted troops from the First Australian Imperial Force and 1st New Zealand Expeditionary Force. The corps disbanded in 1916, following the Allied evacuation of the Gallipoli peninsula and the formation of I ANZAC Corps and II ANZAC Corps. The Anzac spirit or Anzac legend honours the shared characteristics of Australian and New Zealand soldiers, specifically the qualities the soldiers exemplified and forged on the battlefields of World War I. These possessed qualities include endurance, courage, ingenuity, good humour, larrikinism, and mateship. The Anzac spirit also tends to capture the idea of an Australian and New Zealand "national character", with the Gallipoli Campaign sometimes described as the moment of birth of the nationhood both of Australia and of New Zealand. It was first expressed in the reporting of the landing at Anzac Cove by Ellis Ashmead-Bartlett; as well as later on and much more extensively by Charles Bean. It is regarded as an Australian legend.

Australiaâ&#x20AC;&#x2122;s involvement in the First World War began when Britain and Germany went to war on 4 August 1914, and both Prime Minister Joseph Cook and Opposition Leader Andrew Fisher, who were in the midst of an election campaign, pledged full support for Britain. The outbreak of war was greeted in Australia, as in many other places, with great enthusiasm. The first significant Australian action of the war was the Australian Naval and Military Expeditionary Forceâ&#x20AC;&#x2122;s (ANMEF) landing on Rabaul on 11 September 1914. The ANMEF took possession of German New Guinea at Toma on 17 September 1914 and of the neighbouring islands of the Bismarck Archipelago in October 1914. On 9 November 1914 the Royal Australian Navy made a major contribution when HMAS Sydney destroyed the German raider SMS Emden. On 25 April 1915 members of the Australian Imperial Force (AIF) landed in Turkey with troops from New Zealand, Britain and France. After four and a half months of training near Cairo, the Australians arrived by ship in Gallipoli and landed at what became known as Anzac Cove, whereupon they established a tenuous foothold on the steep slopes above the beach. During the early days of the campaign the allies tried to break through Turkish lines, while the Turks tried to drive the allied troops off the peninsula. Attempts on both sides ended in failure and the ensuing stalemate continued for the remainder of 1915. In fact, the most successful operation of the campaign was the large-scale evacuation of troops on 19 and 20 December. As a result of a carefully planned deception operation, the Turks were unable to inflict more than a very few casualties on the withdrawing forces.

The next year Australian forces fought campaigns on the Western Front and in the Middle East. Losses on the Western Front were heavy and gains were small to begin with. The Middle East campaign began simultaneously in 1916 with Australian troops taking part in the defense of the Suez Canal and the allied re-conquest of the Sinai Desert. In 1917 Australian and other allied troops advanced into Palestine and captured Gaza and Jerusalem, by 1918 they had occupied Lebanon and Syria and on 30 October 1918 Turkey sued for peace. Meanwhile on the western front in 1918, the Australians reached the peak of their fighting performance in the battle of Hamel on July 4th. From 8 August they then took part in a series of decisive advances until they were relieved in early October. Germany surrendered on 11 November. For Australia, the First World War remains the costliest conflict in terms of deaths and casualties. From a population of fewer than five million, 416,809 men enlisted, of whom more than 60,000 were killed and 156,000 wounded, gassed, or taken prisoner.

On 3 September 1939 Prime Minister Robert Gordon Menzies announced the beginning of Australia's involvement in the Second World War on every national and commercial radio station in Australia. Almost a million Australians, both men and women, served in the Second World War. They fought in campaigns against Germany and Italy in Europe, the Mediterranean and North Africa, as well as against Japan in south-east Asia and other parts of the Pacific. The Australian mainland came under direct attack for the first time, as Japanese aircraft bombed towns in north-west Australia and Japanese midget submarines attacked Sydney harbour. Following many early successes against Italian forces, the Australians suffered defeat with the Allies at the hands of the Germans in Greece, Crete, and North Africa. In June and July 1941 Australians participated in the successful Allied invasion of Syria. Up to 14,000 Australians held out against repeated German attacks in the Libyan port of Tobruk, where they were besieged between April and August 1941. After being relieved at Tobruk, the 6th and 7th Divisions departed from the Mediterranean theatre for the war against Japan in the pacific. The 9th Division remained to play an important role in the Allied victory at El Alamein in October 1942 before it also left to join their fellow Anzacs. Japan entered the war in December 1941 and swiftly achieved a series of victories, resulting in the occupation of most of south-east Asia and large areas of the Pacific by the end of March 1942. Singapore fell in February, with the loss of an entire Australian division. After the bombing of Darwin that same month, all RAN ships in the Mediterranean theatre, as well as the 6th and 7th Divisions, returned to defend Australia. In response to the heightened threat, the Australian government also expanded the army and air force and called for an overhaul of economic, domestic, and industrial policies to give the government special authority to mount a total war effort at home. In March 1942, after the defeat of the Netherlands East Indies, Japan's southward advance began to lose strength, easing fears of an imminent invasion of Australia. Further relief came when the first AIF veterans of the Mediterranean campaigns began to come home, and when the United States assumed responsibility for the country's defense, providing reinforcements and equipment. The threat of invasion receded further as the Allies won a series of decisive battles in the Coral Sea, at Midway, on Imita Ridge and the Kokoda Trail, and at Milne Bay and Buna. Further Allied victories against the Japanese followed in 1943. Australian troops were mainly engaged in land battles in New Guinea, the defeat of the Japanese at Wau, and clearing Japanese soldiers from the Huon peninsula. This was Australia's largest and most complex offensive of the war and was not completed until April 1944. The Australian army also began a new series of campaigns in 1944 against isolated Japanese garrisons stretching from Borneo to Bougainville, involving more Australian troops than at any other time in the war. The first of these campaigns was fought on Bougainville and New Britain, and at Aitape, New Guinea. The final series of campaigns

were fought in Borneo in 1945. How necessary these final campaigns were for Allied victory remains the subject of continuing debate. Australian troops were still fighting in Borneo when the war ended in August 1945. On 7 May 1945 the German High Command authorized the signing of an unconditional surrender on all fronts: the war in Europe was over. The surrender was to take effect at midnight on 8–9 May 1945. On 14 August 1945 Japan accepted of the Allied demand for unconditional surrender. For Australia it meant that the Second World War was finally over. Over 30,000 Australian servicemen were taken prisoner in the Second World War and 39,000 gave their lives. Two-thirds of those taken prisoner were captured by the Japanese during their advance through south-east Asia in the first weeks of 1942. While those who became prisoners of the Germans had a strong chance of returning home at the end of the war, 36 per cent of prisoners of the Japanese died in captivity.

Australia first suffered an economic depression in the 1890’s, at the hands of a drought that lasted years. With a decreased demand for wool (Australia’s core industry), public works projects fell like dominoes and banks closed their doors. Within three years the recession was global and had caused the total collapse of Australia’s economy. Widespread unemployment set in, and many Australians faced homelessness and hunger. It would take years for the economy to wean itself off wool. In time, the wheat industry took root along with gold and silver mining in the west, ultimately helping to get the country back on its feet by 1900. In post World War 1, Australia was to suffer again through the period we have come to know as the ‘Great Depression’ of the 1930s. The Great Depression began with the Wall Street Crash of 1929 and rapidly spread worldwide, bringing forth years of record high unemployment (30% in 1932), poverty, low profits, deflation, plunging incomes, lost opportunities for economic growth and personal advancement . Many hundreds of thousands of Australians suddenly faced the humiliation of poverty and unemployment. Some families could no longer pay their rent and were evicted from their homes by the banks and forced to live in camps, which dotted the outskirts of the major cities. This was still the era of traditional social family structure, where the man was expected to be the sole bread winner. Soup kitchens and charity groups made brave attempts to feed the many starving and destitute, but the suicide rates increased dramatically and it became clear that Australia had limits to the resources for dealing with the crisis. The depression's sudden and widespread unemployment hit the soldiers who had just returned from war the hardest as they were in their mid-thirties and still suffering the trauma of their wartime experiences. Many relied on family or charity support to survive. The limited jobs that did arise were viciously fought for. Job vacancies were advertised in the daily newspaper, which formed massive queues, and a race to arrive first at the place of employment (the first person to turn up was usually hired). While politicians were proving ill-equipped to deal with the situation, the Australian people on the other hand showed themselves to be extraordinarily good at devising their own solutions to the problems. They became more self-reliant, tilling backyard gardens to grow food, forming local networks and their own chains of supply, and devising cheap ways of entertaining themselves. Extraordinary sporting successes also did something to alleviate the spirits of Australians during the economic downturn. In 1930, Don Bradman, at just 21 years of age wrote his name into the record books by smashing the previous highest batting score in first-class cricket with 452 runs not out in just 415 minutes. The rising star's world-beating cricketing exploits were to provide much needed joy to Australians through the emerging Great Depression and post world war one recovery.

Another such great success story came in the form of the racehorse Phar Lap, who dominated Australia's racing industry between 1929 and 1931, at one stage winning fourteen races in a row. Famous victories included the 1930 Melbourne Cup, following an assassination attempt and carrying 9 stone 12 pounds weight. Phar Lap sailed for the United States in 1931, going on to win North America's richest race, the Agua Caliente Handicap in Tijuana, Mexico in 1932. Soon after, on the cusp of US success, Phar Lap developed suspicious symptoms and died. Theories swirled that the champion race horse had been poisoned and a devoted Australian public went into shock. Recovery began in Australia by 1933, assisted by the increase in the volume of exports, after the Ottawa Agreement of 1932, which gave preferential trade arrangements to the British Dominions. This period in Australia’s history is a dark one, and the hardships experienced by those living through it were unimaginable to us today. This bred an extremely tough and resilient generation of Australians, whose characters were solidified in our contemporary psyche as the Aussie ‘battlers’.

In the immediate aftermath of World War II, Ben Chifley, the Prime Minister of Australia (1945–1949), established the federal Department of Immigration to administer a large-scale immigration program. Chifley commissioned a report on the subject which found that Australia was in urgent need of a larger population for the purposes of defense and development and it recommended a 1% annual increase in population through increased immigration. The first Minister for Immigration, Arthur Calwell, promoted this new policy on mass immigration with the slogan "populate or perish". Calwell stated in 1947, to critics of mass immigration from non-British Europe: "We have 25 years at most to populate this country before the yellow races are down on us." Hundreds of thousands of displaced Europeans migrated to Australia and over 1,000,000 Britons immigrated with financial assistance. The migration assistance scheme initially targeted citizens of Commonwealth countries, but it was gradually extended to other countries such as the Netherlands and Italy. The qualifications were straightforward, migrants needed to be in sound health and under the age of 45 years. There were initially no skill requirements, although under the White Australia policy, people from mixed-race backgrounds found it very difficult to take advantage of the scheme.

Migration brought large numbers of southern and central Europeans to Australia for the first time. The Australian economy stood in sharp contrast to war-ravaged Europe, and newly arrived migrants found employment in a booming manufacturing industry and government assisted programmes such as the Snowy Mountains Scheme. This hydroelectricity and irrigation complex in south-east Australia consisted of sixteen major dams and seven power stations constructed between 1949 and 1974. It remains the largest engineering project undertaken in Australia. Necessitating the employment of 100,000 people from over 30 countries, to many it denotes the birth of multicultural Australia. Some 4.2 million immigrants arrived between 1945 and 1985, about 40 per cent of whom came from Britain and Ireland. By 2007, some 6.5 million people have migrated to Australia since 1945. This total comprises 3.35 million males and 3.15 million females. This represents a significant proportion of the overall population increase experienced by Australia in that time, having gone from 7 million in 1945 to the present total of over 23 million.

In chapter 1 I have intended to explain my own beliefs, and shared my own spiritual perception and structure. As an enthusiast and student of classical Hinduism, and taking into account the historical connections it has with Pagan European cultures, I have personally been able to easily identify with the concept of Shaktism, and therefore have essentially modelled my belief system on it. I have long been a believer in the interchangeable attributes between Goddesses Brighid and Saraswati, and subsequently been an admirer of both as one entity with multiple faces. Being an artist for many years now, I naturally gravitated towards Brighid, and eventually Saraswati. Essentially I have applied a Hindu concept to Celtic culture, using it to represent the Sun, Moon and Earth. Chapter 2 is about getting us to change our perceptions from our European one to an Australian one, by localizing our knowledge and perception of nature and becoming more in tune with the land around us. Exploring Aboriginal culture is one of the best ways to help us do this, after all their understanding of this country is 60,000 years ahead of ours. This in no way means we are trying become Indigenous, or replace them as custodians, rather we are seeking to understand the country in the depth that they do, and to then find our own connection to it, to plant our own roots. Once we are in tune with our local surroundings, such as the seasons, the trees, animals and stars etc, we can then seek to connect to its healing and powerful energy. In chapter 3, we explore the physics of emotion, nature, music, and the phenomenas of electromagnetic forces around us. Again we also look to local Aboriginal culture to show us where these forces may be concentrated, through their sacred sites and dreamtime stories. From this, we should be able to venture out into the bush and eventually map out our own places, which no doubt will be the subject of my next book amongst other things. Finally, in chapter 4 we take a brief walk through Australiaâ&#x20AC;&#x2122;s early history from the first Europeans to discover it, to the mid 20th century. The reason I donâ&#x20AC;&#x2122;t continue past this era is because this is what is considered modern history, which is something we all are taught in school and not something I feel the need to weigh in on with any differing opinions. Although I do mention a little on Aboriginal Australia at the start, I in no way consider myself as expert enough to go further into it without running risk of inaccuracies. Therefore out of respect for Aboriginal people, who I believe are capable of telling their own stories, I will only seek to educate the reader enough to not be ignorant on the subject. There are too many sources to acknowledge in the creation of this book, from Druid groups, to Aboriginal authors and the endless online contributors. Hopefully, this book gives the journeying practitioner in Australia enough information to begin their own transition. Again as with all my works, I encourage the reader to explore their own perceptions, their own surroundings and history in more depth. I aim to merely provide a framework, or a platform on which to launch their own path. As I mentioned in the beginning, we must resist going mainstream, as with it brings dogma. Each of us can find a common core of beliefs, but we must then build upon it individually to create something that truly expresses who we are.