All dimensions of human life – human activity, human aspirations, experience and interactions as well as the goals of life are expressions of this Divine Creator being of the Dreamtime. Man – and woman – exists in immersion in this Dreaming, immersion in the life of the Dreaming Creator. The location of Altjira-Alcheringa in the zodiac reveals the divine expression for every life.
Dreamtime is an Aboriginal English word used to describe the religion or spirituality of Aboriginal Australians. It is a philosophy, a cosmology, a worldview and a way of life that explains how the world was created and our relationship to each other.
Dreamtime conjures up a magical and mysterious world. It aligns perfectly with a common idea in many world religions that God is unknowable, beyond words or human understanding. This explains why the Wandjina Beings from the Kimberley are portrayed with no mouths. This is like the Tetragrammaton (the four-letter biblical name YWHW) in Jewish culture, which is a symbol for the God of Israel as his true name is deemed unutterable.
This practice (the total otherness of the Divine) reveals an incredible sense of awe and respect for something far greater than ourselves. The Dreamtime approach to describing ‘God’ or its many gods and goddesses is similar. Sometimes the name is so sacred that it is whispered, or else the deity is given a symbol. Names are held in high regard by our people who are aware of the power of language. So, Aboriginal people totally understand where Jewish people are coming from using the Tetragrammaton.
The creative ancestors are spoken of as Dreaming Beings. These beings are what other people might call gods or goddesses. Although Aboriginal people don’t use those terms as such, they are effectively the same. So we have Altjira – Alcheringa, Biame, Bunjil, among the many names the Dreaming Creator is known by Aboriginal peoples. People pray to them, seek their guidance, love and revere them. Some are described as human while others take an animal or plant form. One of the most well known of all the Creator Beings is the Rainbow Serpent.
Altjira – Acheringa are names for the One divine Creator Being among Aboriginal peoples. On this website we have learned that there is an object – a triple system – in the Kuiper Belt called Altjira, named after the Creator Being of the Arrente peoples. This means that all life is sacred and has kinship. There is only one race – the human race.
All dimensions of human life – human activity, human aspirations, experience and interactions as well as the goals of life are expressions of this Divine Creator being of the Dreamtime. Man – and woman – exists in immersion in this Dreaming, immersion in the life of the Dreaming Creator. The location of Altjira-Alcheringa in the zodiac reveals the divine expression for every life.
First House: Identity, physical embodiment, dreamtime identity.
One belongs to a family, a tribe, ancestors. Totems and Dreaming operates in the same way. They provide personal and social identity to an individual or group, they empower people and help us feel more connected to all living and non-living things. Both foster a strong sense of kinship and kindredness that serves to unite us.
To see Altjira-Alcheringa in the First House is to know and believe that the individual has emerged from the love and protection of the Dreaming ancestor to a new life.
Second House: Country
In Aboriginal thought, one does not own the land or country they live on. The country owns them. Country gives identity, a sense of belonging, a place were needs and desires are fulfilled. Country is identified by the songlines.
There is an extensive system of songlines that stretch throughout the Australian continent. While some are just a few kilometres, others cover vast distances, hundreds of kilometres long. Each songline follows the routes of the creator beings and so flow in a certain direction, either from east to west or north to south and vice versa. Some of the better known songlines are that of Sun Woman and Moon Man, Wati Kutjarra or ‘Two Men’, Magara the ‘Seven Sisters’, Dingo Dreaming and most well-known of all – that of the Rainbow Serpent.
Altjira-Alcheringa in the Second House is to learn about internal comforts, pleasures, security, and to move beyond these boundaries to a richer and fuller life.
Third House: Story, the Message Stick, Transmission
The third house is said to be the house of the mind, memory, learning and messaging. Story telling creates world, belonging, participation and identity. Story telling in Aboriginal culture is principally about the land, the creation of land and the songlines. Transmission of stories occurs with maturity when one is initiated into “men’s business’ or ‘women’s business’. Sacred stories are revealed only to a few elders.
Altjira-Alcheringa in the Third House references the potencies of the dreaming stories and songlines, and the truths contained therein. Sacred energy is outwards going and is shared in messaging, the message stick.
Fourth House: Ancestors
In Australian Aboriginal cultures, the concept of Ancestors is entirely different from the Western idea of historical, deceased relatives. To Aboriginal people, Ancestors are not just figures of the past; they are active, living presences that exist in a parallel, continuous time. These ancestors are spoken of as Dreaming Beings.
Relevance of songlines to home, accommodation, being nurtured, cared for, being listened to, active listening which leads to active living – if one listens to the ancestors, one has a vibrant spiritual presence in the land that they live on and respect.
Altjira-Alcheringa in the Fourth House gives the foundations for a wholesome personality with strong belonging, being heard, cared for and nurtured at a deeper heart level.
Fifth House: Ceremony
Aboriginal ceremonies are sacred, ancient practices combining dance, music, storytelling, and body painting to pass down cultural knowledge and connect with “the Dreaming”. Key rituals include Welcome to Country, Smoking Ceremonies, community Corroborees, and Sorry Business (death protocols). These remain vital to Indigenous identity and community healing.
Altjira-Alcheringa in the Fifth House grants creative endeavours to embed the sacred stories into to the soul, thus giving validation, approval, the stamp of belonging to country. This links to observing creation anew.
Sixth House: Duty
In Australian Aboriginal culture, “duty” is deeply holistic, centering on reciprocal obligations rather than individual rights. It is defined by interconnected responsibilities to the land (Country), kinship networks, Elders, and ancestral law. Every individual holds lifelong, inherited duties to maintain the physical, spiritual, and social harmony of their community.
Altjira-Alcheringa in the 6th house gives the person capacity: capacity to rise up in life, capacity to rise up to personal fulfilment.
Seventh House: Relationship
The 7th house features all kinds of relationships: personal, marriage, parental, business, law, arbitration, fairness and justice. Relationships in Aboriginal culture involve reciprocity: mutual responsibilities to everyone one is in relationship with, including future relationship and moiety issues.
Altjira-Alcheringa in the Seventh House drives sharing of the self: shared resources, shared being (in relationship), reciprocal belonging and righting of wrongs (Sorry business).
Eighth House: Initiation
Initiation in Aboriginal cultures marks the transition from childhood to adulthood. Through these sacred rites of passage, young people learn ancient laws, Dreamtime stories, and the responsibilities of caring for Country. Other forms of initiation include healing, mergence with the other, encounter with the shadow and the dark night of the soul, and emerging as the solar hero. Initiation brings Transformation.
The Presence of Altjira-Alcheringa in the Eighth House marks the journey to the unknown: the shadow self, the darkness of initiation, the shared tribal shadow, and the dark journey to the light. Altjira-Alcheringa guides one to become their own hero.
Ninth House: Sacred Law
Whereas the 9th house signifies higher learning, philosophy, travel, promotion and self-propagation, in Indigenous culture, it is the maturation of Sacred Law in thought, word and action. One matures to Wisdom.
Altjira-Alcheringa in the Ninth House takes sacred law, sacred wisdom through that which is known, that which is visualised, that which is put into entered into. Altjira-Alcheringa become a force for practice of sacred laws.
Tenth House: Eldership
The 10th house indicates status in community. It is a place of achievement among peers, reputation, custodianship of community welfare and community laws. It is the house of Eldership and responsibility.
Altjira-Alcheringa in the Tenth House drives a widening of selfish I-Me-Mine to a shared existence for the community where one becomes selfless and a custodian of the community. It drives capacity for and the way one handles authority in common.
Eleventh House: Community
The 11th house is one of progression, advance, apperception transforming one’s focus and goal, one’s vision for the community, goals and progress. It is the House of Unity.
Altjira-Alcheringa in the Eleventh House brings the advance of the community to higher realms and reveals transformation, change, and seeing the Country as lived Dreamtime.
Twelfth House: Spirit
The 12th house is the house of both spirit and dissolution. One can break down taking up the ills of western life, drugs, alcohol, tobacco. It is the house of mysticism, sacrifice, surrender to the Divine and transcendence. One gains a personal sense of Sacred Presence.
Altjira-Alcheringa in the Twelfth House brings loss: loss of ego to surrender, sacrifice, transformation in order that the community might thrive on Country. This loss is principally found in selfless service to the community. One may go to illumination or illusion with the divine power in the 12th house.