Aborigines and Extraterrestrials
The premise of this article is to ask our oldest fellow humans about some of the mysteries that elude us. There is sufficient evidence that the
Aboriginal People of Australia roamed the earth an amazing 50 000 to 130 000 years ago.The indigenous languages of the various aboriginal groups have
been found not to be related to any language outside of Australia. This indicates that they may have passed down knowledge from the distant past
untouched and unaltered by outside influences.
If we factor out what the aborigines were taught about history, life and reality by the British Settlers and what they believed prior to adapting to
modern culture, ideals and belief-systems, we can learn a thing or two about our mysterious origins. According to their own accounts they have passed
down their knowledge for tens of thousands of years in oral traditions, values and ceremonies.
Aborigines refer to their ancient time and their present day reality as “dreamtime”. Important ancestral beings include:
The rainbow serpent: This is an ancient being or deity that "molded the barren and featureless earth".
Contrary to the claims of mainstream science, the aborigines are not the only people to have a “rainbow serpent” in their Mythology. The rainbow
serpent is also known to various african tribes or the african Bantu religion. In fact, maybe it is no coincidence that Harvard scientist Wade Davis
book on Haitan Voodoo and Secret Societies of the West Indies (which originate in Africa) is called "The Serpent and The Rainbow". Neither would it
be the only account that somehow associates human origins with Serpents. We are reminded of the ancient biblical tale of the serpent in the garden of
Eden, ancient Chinese tails of flying dragons, ancient germanic tales referring to the “Lindwurm” which, according to mythology was a flying
dragon who shaped the earth, or even of the ancient egyptian tale called “The Shipwrecked sailor” which refers to a beautiful garden that sunk in
a flood after being inhabited by very colorful serpents. An excerpt from this ancient egyptian text:
"Suddenly I heard a noise as of thunder, which I thought to be that of a wave of the sea. The trees shook, and the earth was moved. I uncovered my
face, and I saw that a serpent drew near. He was thirty cubits long, and his beard greater than two cubits; his body was as overlaid with gold, and
his color as that of true lazuli. He coiled himself before me. "Then he opened his mouth, while that I lay on my face before him, and he said to me,
"What has brought you, what has brought you, little one, what has brought you? If you say not speedily what has brought you to this isle, I will make
you know yourself; as a flame you shall vanish, if you tell me not something I have not heard, or which I knew not, before you.'
When describing the serpent the ancients always referred to it with the most beautiful colours or mixes of colour. Do we have evidence of common,
globally shared distant memories of ancient times here? Maybe.
Baiame: According to aboriginal dreamtime accounts the deity baiame “came down from the sky to the land and created rivers, mountains and
forests. He then gave the people their laws of life, their traditions, their songs and their culture. When he had finished he returned to the sky and
people called him the Sky Hero or the All Father. Baiame is said to be married to Birraghnooloo, “a godess who sends floods”. The idea of Gods
sending floods is reflected in ancient greek, ancient egyptian, ancient aztec and ancient sumerian mythology.
Bunjil: Of many aboriginal groups this is the supreme God. According to some tribes this is the rainbow serpents father. Others claim he is a
cultural hero that came down from the sky, taught people the arts and then went back up to the sky. Yet other tribal groups claim he created mankind.
Having read this far, is aboriginal mythology reminding you of anything at all? No matter if the mythology is south american or african or chinese or
northern european, the themes repeat, with flying serpents, gods coming down from the sky and returning back, gods teaching culture and so forth. I
actually did not expect to find these very same elements in aboriginal history considering that they seemed remote and unrelated to other cultures of
our planet.
“But it's only mythology, isn't it?” the skeptic says. “Mythologies are works of fiction”.
But then why do they all feature a serpent? Why not a cat? And what would you say if many of the aborigines “tall tales” have meanwhile been
scientifically verified? Would that lend more credence to their stories of gods and godesses roaming the earth a long time ago?
Fortunately the aborigines oral traditions seem to have survived unobstructed by book burnings and religious or political zealots who sought to
suppress any knowledge of earlier grandness.
It is known that aborigines have a deep appreciation of the earth and nature which they revere as to what we might term “sacred”. The Australian
linguist R.M.W. Dixon who spend some time recording their myths in the original languages, discovered coincidences between some of the landscape
details being told in the “myths” and some newer scientific evidence about those landscapes. I quote:
In the case of the Atherton Tableland myths telling of the origins of Lake Eacham, Lake Barine, and Lake Euramo, geological research had dated
the same formative volcanic explosions described by Aboriginal myth tellers, as having occurred more than 10 000 years ago. Pollen fossil sampling
from the silt that'd settled to the bottom of those craters since their formation confirmed Aboriginal myth-tellers advice that at the time eucalypt
forests dominated rather than the current wet tropical rain forests.
Dixon observed, from the evidence available, Aboriginal myths regarding the origin of the Crater Lakes might be dated as accurate back to 10 000 years
ago.. Further investigation of these observations by the Australian Heritage Commission lead to the Crater Lakes myth being listed nationally on the
Register of the National Estate, and included within Australia's World Heritage nomination of the wet tropical forests, as an "unparalleled human
record of events dating back to the Pleistocene era".
Since then Dixon assembled a number of similar examples of Aboriginal myths performed or told around Australia accurately describing the landscapes of
an ancient past, particularly noting the large number of myths telling of previous sea levels, including
* the Port Phillip Bay myth recorded as being told to Mr Robert Russell in 1850, describing Port Phillip Bay as dry land once, and the course of the
Yarra River being once different (following the then Carrum Carrum swamp) - an oral recollection that would have been accurate 10 000 years ago
* the Great Barrier Reef coastline myth told to Dixon himself in Yarrabah, just south of Cairns telling of a past coastline (since flooded) which
stood at the edge of the current Great Barrier Reef, and naming places now completely submerged after the forest types and trees that once grew there
- an oral record that would have been accurate 10 000 years ago
* the Lake Eyre myths recorded by J.W Gregory in 1906 telling of the deserts of Central Australia once being fertile, well watered plains and the
deserts around present Lake Eyre having been one continuous garden - an oral recollection which matches geologists' understanding that there was a
wet phase to the early Holocene when the Lake would have had permanent water.
In other words: What some of our more arrogant "experts" decry as silly fiction and myth has been proven to be amazingly accurate. A group of people
who can recall precise events that happened 10 000 years ago will likely be able to tell us more.
An interesting aspect of aboriginal myth is that while there are more than 400 different groups, tribes and languages of indigenous people, they all
have common themes within their mythological history. Not only do almost all of them feature a variation of the “rainbow serpent” as a cultural
hero...but also refer to Captain Cook in their myths as a cultural hero. This matches the accounts of some other global indigenous tribes who, in
their so-called “cargo cults” viewed invading Europeans as “returning gods”.
It´s not like any of these puzzle pieces are new or not available to the general public but that the pieces haven't been put together yet. And if
they have, they've been dismissed as “coincidence”.
So this is yet another case for the “ancient astronaut theory” according to which the “gods” were space-travelers (human, human-like or alien)
who's technological and/or spiritual development made them appear as “culture bearers” or “Gods”. And just when we thought the whole idea had
been debunked we found out that evidence for it can be collected from an almost forgotten source.
Some readers will now interject that the aborigines are not referring to in-the-flesh, physical and touchable Gods but rather to “spirits” as we
define them in religion. This has always been an issue within ancient-astronaut-theory: Did they ancients refer to physical beings that flew up to the
sky or to spiritual beings that flew to “the heavens”? In the context of this question it is interesting to note that aborigine thinking makes no
difference between the two. This is evidenced in the famous book “Mutant Messages Down Under” by Marlo Morgan. It would digress from the main
topic here to describe the world-view, but similar to various other spiritual traditions, the physical world and the spiritual world are experienced
as the same thing varying in “levels of density” from the subtle or etheric to the unsubtle or physical. The “Gods” can therefore appear in
both forms. This correspondence nicely to ancient egyptian, ancient greek and even buddhist doctrine.
Suffice it to say that the words for “sky” and “heaven” are the same in many other languages and that the ancients did have separate terms for
referring to the afterlife or to the sky (see for example the Ancient Egyptian “Book of the Dead”. What our religiously biased translators of the
medieval have interpreted to mean “ascending to the afterlife” actually refers to “ascending to the sky”. So we are left with thousands of
ancient accounts of Gods and Serpents going and coming from the sky.
A side-note I want to address is that there are modern aboriginal accounts of UFO-Encounters and Alien-Abductions. The reason I am not discussing them
here is because there is the possibility that these tales are colored by modern culture. Modern aborigines do have access to Televisions and endless
reruns of the X-Files.
What is of interest to our modern view of extraterrestrials, especially the so-called “greys” are the ancient accounts of the “sky” or
“cloud” beings called Wondjina or Wandjina. Rock Art that depicts the Wandjina show beings with huge eyes, small noses and no or only very small
mouths. Compare the pictures (I will post later) with what we know modern day “grey aliens” look like.
Another researcher on the Aborigines-Extraterrestrial Connection is Ufologist Bill Chalker who has made some very interesting observations on the
subject.
This is what he has to say on a tribe called “the Bad” of Western Australia:
The aboriginal tribe, the Bad, revered "a supreme being" called Djamar. According to tradition he manifested in a manner highly suggestive of
"something" landing and leaving behind a physical record. Of course the reverse can argued. That is that the aborigines invested supernatural
dimensions into many prosaic features of the natural landscape.
The young initiates of the tribe were led to the stony bed of a creek and were shown the holes where Djamar had planted his "bullroarer". In
aboriginal lore the sound of the "bullroarer" -- a roaring wind noise -- symbolised the approach of the god. The original accounts indicate that
Djamar's bullroar or "galuguru" are representations of the "being" itself. According to E.A. Worms:
"Earnestly the old men impress on the youths the terrible force of the original tjurunga, by pointing out the baldness of the surrounding hills and
the damaged bark of the trees struck by Djamar when he whirled the bull-roarer. It smashed the rocks of the foreshore."
After the manifestation of Djamar, which left behind all this damage, the supreme being himself ascended once again into the sky with his
"tjurunga". Such accounts lost in prehistory are full of emotive similarities but beyond that they are only diverting tales of the Australian
aboriginal 'dreamtime'.
Another interesting observation Chalker made, relates to the similarity of ancient aboriginal shamanic initiation rites and modern day “alien
abduction experiences”. Throughout dreamtime history shamans (called “wise men” or “men of higher degree” by the aborigines) have described
“ascents” to the “sky gods” in which removal or rearrangement of body parts, ritual disembowelment, implanting of artifacts, journeys into
strange realms, alien guarianship, personal empowerment, and transformation occur to the abducted (or in a shamanic sense to the “initiated”).
At the turn of the last century, anthropologists Spencer and Gillen, in their book The Northern Tribes of Central Australia (1904), provided a
classic account of the extraordinary shaman genre.
An aborigine, Kurkutji, was set upon by two spirits, Mundadji and Munkaninji, in a cave:
"Mundadji cut him open, right down the middle line, took out all of his insides and exchanged them for those of himself, which he placed in the body
of Kurkutji. At the same time he put a number of sacred stones in his body. After it was all over, the youngest spirit, Munkaninji, came up and
restored him to life, told him that he was now a medicine-man and showed him how to extract bones and other forms of evil magic out of them. Then he
took him away up into the sky and brought him down to earth close to his own camp, where he heard the natives mourning for him, thinking that he was
dead. For a long time he remained in a more or less dazed condition, but gradually he recovered and the natives knew that he had been made into a
medicine-man. When he operates the spirit Mukaninji is supposed to be near at hand watching him, unseen of course by ordinary people."
Elkin pointed out one particularly evocative example of shamanic lore:
"Amongst the powers of the Mara medicine-men is that of climbing at night by means of a rope invisible to ordinary mortals up to the sky, where he
can hold converse with the star people."
Eliade quotes A.W. Howitt's "The Native Tribes of South-East Australia, when he recounts the initiation of a Wiradjuri medicine man:
"We will go up to Baiames camp. He got astride of a Muir (thread) and put me on another, and we held by each other's arms. At the end of the thread
was Wombu, the bird of Baiame. We went through the clouds, and on the other side was the sky. We went through the place where the Doctors go through,
and it kept opening and shutting very quickly. My father said that, if it touched a Doctor when he was going through it would hurt his spirit and when
he returned home he would sicken and die. On the other side we saw Baiame sitting in his camp."
In modern parlance we have a lesser, but never the less similar Australian account:
"...a beam of white light dazzled my inner eye and I felt myself soar through the air, upwards into the sky and I was spinning all the while ... I
was drawn along this beam of light, but then the effort was too much and it flickered away. Then in what seemed only minutes later I burst back to
full conscious awareness ... I was lying on a floor of a room which was dimly lit ... I looked up ... and saw the figure of a man..."
This description comes from an Australian UFO contactee and "astral" abductee named Frank Lavery. His account appeared in Psychic Australian, July,
1977.
Even then in 1977 I was pointing out the common denominators between UFO contact and abduction accounts with shaman initiation accounts, for example
the alien entity, the period of disorientation, the travelling into the sky in some cases, and the "experience of death and rising again."
Utilizing the Internet I have found several other accounts and claims of ancient-astronaut-theory in regards to aborigines but I will not include them
here because they are unverified. One of these unverified stories refers to “Ayers Rock” and an ancient “red egg” landing at the site and
humanoid beings getting out of their craft. As there is no mythological or scholary corroboration on this, this would seem to be a typical example of
aborigines inventing new myths after having watched the x-files or being persuaded by non-aboriginal-UFO-Enthusiasts. I mention hoaxes like this
because this is where the serious researcher of the subject could be led astray. The difficulty of discerning between mythological tradition and
modern invention lies in the fact that aborigines transferred their memories orally rather than in written form. A researcher will do good to
reference written translations of such accounts that pre-date or modern age UFO folklore.
Still, the fact that very ancient myth has been verified with hard scientific evidence, makes it difficult for the skeptic to use the double-standard
of “well, what they said about landscapes is accurate, but what they said about sky-gods is not”. When also factoring in the congruence to myths
of other countries it should at least be clear that the ancients all remembered similar events that we have forgotten.
To readers of this thread: Do share your knowledge of aborigenes, ancient serpents, ancient australia and its extraterrestrials.
Sources
Aborigenes
Aboriginal Mythology
Aborigines Age
UFO-Abductions and Aborigines 
and have, in the spirit of it, indulged in a bit of atavism with regards to my avatar. 
