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As Aboriginal people, we already know who we are and why we are here, and so our quests and our interactions with the universe are different. Our definitions of what constitutes life and intelligence, and other aspects of our complex cosmology, have a lot to offer western science in the future. We only need to move beyond common conceptions of our cosmology as “myth”
While this line of thought is suggestive of superior "sky beings" acting as cultural catalysts for primitive societies, I should point out that making mythological component comparisons, can make for interesting exercises, full of emotive similarities, but are purely speculative.
The Australian aboriginal shamans "clever men" or "men of high degree" described "celestial ascents" to meet with the "sky gods" such as Baiame, Biral, Goin and Bundjil. Many of the accounts of ritualistic initiation bare striking parallels to modern day UFO contactee and abduction lore. The aboriginal shamanic "experience of death and rising again" in the initiation of tribal "men of high degree" finds some fascinating parallels with modern day UFO abduction lore. 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.
In Rex Gilroy's account, the aboriginal woman claimed her tribe had been frightened off from Discovery Well when a "large shiny egg" suddenly came down out of the sky. In broad daylight the strange object flew low over them. Several beings, described as strange, grey skinned and man like, came out of the "egg". The woman said she was "stunned" by an object carried by one of the beings. Her story indicates she was carried aboard . Inside the "egg" the interior was glowing. She was strapped to a shining table and apparently "experimented with". The woman told stockmen of her experience, but perhaps not surprisingly they laughed at her.  This 1933 tale also anticipates the spate of UFO abduction tales that would virtually domininate the UFO landscape by the 1990s. It was not until 1957 that the sexual abduction experience of Antonio Villas Boas from Brazil occurred. The famous Betty and Barney Hill abduction story in the United States did not take place until 1961. Neither story was well known until the mid 1960s.
In about 1989 John's father-in-law, an aborigine, told him that when he was a young man (in about the 1930s) camping with a group of aborigines, before the white man took them off their land, they saw a green light spinning around in the sky. It landed behind trees. Lots of little men shining with green light came. They walked around the aborigines, looking at them, and then walked back to the UFO, which then took off.
"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."
Because modern society has not recognised the utility of the shamanic experience in interpreting the significance of these contemporary "alien visions", their percipients are seldom able to confront the possible lengthy tradition of their experiences. It should be said, however, many UFO abduction researchers do not accept this interpretation and instead contend we are dealing with bonafide extraterrestrial abductors.
WINGEN MOUNTAIN was ostensibly named by local aboriginals as wingen (win -- burning, gen -- mountain) or wingen (meaning fire).
"Grandad used to say that it was cigar-shaped and had a funny silver colour. When it landed it set fire to all the vegetation and killed the cattle. "The noise was dreadful and there was a series of loud bangs. Grandad also spoke of tall strangers appearing in town. They never said anything but always pointed to the things they wanted. "Quite often people just disappeared and dogs and domesticated animals disappeared too.
We always thought that Grandad's stories were good but he knew they were true and never made light of them." Kisha did not indicate a date for the events in Ted's grandfather's tale, but presumably its vintage would have to be at least contemporary with the first settler awareness of the burning mountain back in 1828.
She supplied a report to the Perth UFO Research Group which stated: "(In 1930 I was) sitting reading with my parents in a humpy, on a block in Mandurah, in Greary Rd, by the light of a hurricane lamp, with the door partly open. The time (was) about 8 pm as we went to bed early.
"A little pink creature walked in. (It was) about 24 inches in height (with) large ears, big bulbous eyes, covered with a film, small hands, large feet, slit of a mouth, no hair, and shiny as if wet or oily. "We were terrified and my father went white and being a religious man said it was the work of the devil. "Picking up a prawning net, he picked it up in it and it made a noise like 'EE...EE' and my father put it outside.
We never saw it again and went to bed feeling very scared. This was in 1930 and I never thought any more about it until I saw a picture of 'ET,' although only its eyes were the same. ... It did not have a round body, more straight down like a child's body. I cannot remember seeing any sex organs... (It's shape was) like an elf."
Anthropologists, Spencer and Gillen, recorded in their 1899 study that the aboriginal men of the Aranda tribe in the southern portion of the Northern Territory, believed that at one time the moon-man lived on earth.
The Ngatadjara tribe of the Warburton ranges, in central west of Western Australia, had a myth which described how a group of women, the Kunkarunkara, were protected from the unwelcome attentions of the moon-man, Kula. Another variation, indicates they were being continuously pursued, and occassionally raped, by Jula, a man of the constellation of Orion. The women, legend has it, finally escaped into the sky and became the Pleiades. 
usually painted against a white background. An oval band encircles the face, except for a break at the chin, and from the outer edge of the head, lines radiate out. They are often shown wearing a headband; eyes and nose form one unit; with lashes encircling both eyes, and they are rarely given a mouth. The body, when there is one, is filled with parallel stripes down the arms and legs. Long lines coming out from the hair are the feathers which Wandjinas wore and the lightning which they control.
From Arhem Land I have obtained the legend of a great silver bird which, according to local tribesmen, landed upon a certain plateau to lay a big silver egg, out of which the first tribesmen hatched; they were white skinned. Around the Ayres Rock (Uluru) region local tradition has it that the ancestors of the Aborigines came from the stars. The legend was related to me by Aboriginal actor-historian Ben Blakenley: -"Long long ago, far back in the Dream Time, a great red coloured egg (spaceship) came down from the skies. It tried to land safely on the ground but broke (crash landed). Out of it emerged white-skinned culture-heroes (gods) and their children.
"The children's elders soon died, either through their old age or because they could not accustom themselves to our atmosphere. The children however were young and able to adapt more easily to their new surroundings. "They carved and painted the likenesses of their parents upon cave walls to perpetrate their memory. In time the great red coloured egg rusted away until its remains had merged with the ground, thus creating the red soil of Central Australia. "The children of the culture heroes who came from the sky grew in numbers until they eventually populated the whole land, their skins turning black due to the hot climate. The cave art depicting the elders still survives showing figures in garments reminiscent of modern day astronauts.
The plan refers in part to the creation stories represented in rock art - without astronauts. "According to Tjukurpa, there was a time when ancestral beings in the form of humans, animals, and plants travelled widely across the land and performed remarkable feats of creation and destruction," it says. "The journeys of these beings are remembered and celebrated and the record of their activities exists today in aspects and features of the land."
They believe that every person essentially exists eternally in the Dreaming. This eternal part existed before the life of the individual begins, and continues to exist when the life of the individual ends. Both before and after life, it is believed that this spirit-child exists in the Dreaming and is only initiated into life by being born through a mother. The spirit of the child is culturally understood to enter the developing fetus during the fifth month of pregnancy. When the mother felt the child move in the womb for the first time, it was thought that this was the work of the spirit of the land in which the mother then stood. Upon birth, the child is considered to be a special custodian of that part of his country and is taught the stories and songlines of that place. As Wolf (1994: p. 14) states: "A black 'fella' may regard his totem or the place from which his spirit came as his Dreaming. He may also regard tribal law as his Dreaming." It was believed that, before humans, animals, and plants came into being, their 'souls' existed; they knew they would become physical, but not when. When that time came, all but one of the 'souls' became plants or animals, with the last one becoming human and acting as a custodian or guardian to the natural world around them."
Take for example Indigenous Australian culture, which knows two realities, the ordinary physical world and the other world, the dreamtime or dreaming, which determines what happens in the actual world. For such an apparently progressive society, we have trouble understanding the concepts that lie behind this view of the world. We deem it to be simple. We assume that because many Indigenous Australians lead simple lives, their ideas must also be simple. Not so! Before Einstein or quantum physics, Aboriginal culture already knew of different kinds of time. Unfortunately, our ways of seeing are constrained by the dominant discourse, our ideals and beliefs. When Aboriginal people speak of dreams we automatically compare them with reality; when Aboriginal people speak of a dreamtime we automatically compare it with our notions of time. Must our thoughts be so restricted? It is in fact we, who are a simple society for we fail to embrace the unknown. Australian Indigenous artist Bunduk Marika said recently that “White people would never understand dreaming,” and sadly, this could be right. Aboriginal culture also challenges our ideas relating to land or nature. Where western culture proclaims to dominate and have control over nature, Indigenous Australian culture is immersed in the land, is a part of the land, “The stories are the land, just as the land is a story” (Maybury-Lewis). Western culture has become disparate from the land; we have forgotten what is important. Maybe it is time for us to embrace some other ways of seeing, for Aboriginal culture teaches us we can no longer assume our thought processes and beliefs as the most advanced, and we cannot always define everything in terms of progress. We must once again strive to become a part of the universal mystery.
Dreamtime and Qautum Mechaincs Aboriginal circular time is considered part of dreamtime myths, while western linear time is considered to be the reality. But does western physics support this? It is true, western constructs of time can differ from Indigenous concepts of time, but this is more a difference in cosmology than native intellectual deficit. I find it is easier to explain this difference to non-Indigenous people by using western quantum physics theories. Time is a human construct. Or at the quantum level it might also be seen as being tied up with attraction to objects according to relativity principles introduced by that paragon of western science - Albert Einstein. Time actually runs slower as you move away from earth into space; this has to be factored in mathematically for satellites to be accurate. The second law of thermodynamics indicates that in a closed system, (eg. earth) that system will tend towards disorder (entropy). That is why time runs forwards on earth, but in other places in the universe time is mathematically impossible even as a human construct, eg at the event horizon of a black hole. And in quantum physics, many kinds of sub-atomic particles can move forwards and backwards in time, or like photons, not exist in time at all. Read more about the intersection between Aboriginal knowledge and western scientific research Dreamtime Is Now The creator spirits are not earth-bound or materially based, and as such are not time limited. Therefore the creation of souls is/was/will be simultaneously. My soul comes from a storyplace of my ancestors. It will go back there. It has always been there and always will be. Dreaming stories and songs are the way we continue creation, which is still happening now - not in some "dreamtime", as it was mistranslated fifty or so years ago. It was, and it is. The rainbow snake is still pushing up the mountains. This is a circular thing, and has no time. In this way, entropy through western linear concepts of time is thwarted, and my people and land endure.