Ancient Nuclear Weapons? Another Aspect
of the Ancient Indian Astronaut
Connection
Colin Mulligan
original source | fair use notice
Summary: Is it really possible that the ancient Indians had the capacity to
deploy devastating nuclear weapons against their enemies?
IS IT REALLY POSSIBLE THAT THE ANCIENT INDIANS HAD THE CAPACITY
TO DEPLOY DEVASTATING NUCLEAR WEAPONS AGAINST THEIR ENEMIES?
MOREOVER, IS IT REALLY POSSIBLE, AS MANY UFOLOGISTS CLAIM, THAT
AWESOMELY POWERFUL NUCLEAR WEAPONS WERE ACTUALLY GIVEN TO
THE ANCIENT INDIAN WARRIORS BY EXTRA-TERERSTRIALS, HIGHLY
ADVANCED SPACEMEN FROM OTHER PLANETS? WELL, PASSAGES FROM
ANCIENT INDIAN NATIONAL EPICS CERTAINLY APPEAR TO BE EVIDENCE OF
SUCH ASTONISHING CLAIMS& .
It is in ancient Indian epic poems such as such The Mahabarata and The Ramayana that
we can read what appear to be references to an otherwise relatively primitive people
having the capacity to wield highly destructive nuclear weapons. Not surprisingly it is as
a direct consequence of such compelling passages that many UFOlogists like Erich Von
Daniken and W. R. Drake (See for I.E. According to The Evidence  Souvenir, 1977 and
Gods & Spacemen In The Ancient East - Sphere, 1976 ), have argued that the highly
advanced capacity to use (and misuse) nuclear weaponry must have being handed down
to these ancient people by the Gods or, in other words, highly-advanced extra-terrestrial
spacemen.
How else, these proponents of ancient astronauts say, could such an ancient people
manage to develop the extremely advanced technological status necessary to make such
complex and destructive weaponry that could  scorch the universe and make
 inauspicious winds blow? Surely even the crude but ultimately terribly destructive
nuclear device dropped on Hiroshima demanded an highly advanced science to develop
and deliver it, they say.
Reading through the various passages of The Ramayana and The Mahabarata with an eye
to references of destructive nuclear type weapons certainly does lend itself to believing
such claims, too. The evidence does appear to be highly compelling. For instance on
p.383 of the Drona Parva we come across the following lines which certainly could be
construed as evidence of the loathsome effects of detonating a nuclear weapon of some
sorts:
 Encompassed by them (bowmen)& Bhisma smiting the while and uttering a leonine
roar, took up and hurled at them with great force a fierce mace of destruction of hostile
ranks. The mace of adamantine strength, hurled like Indra s thunder by Indra himself,
crushed, O King, thy soldiers in battle. And it seemed to fill& the whole earth with a loud
noise. And blazing forth in splendour, that fierce mace inspired thy sons with fear.
Beholding that mace of impetuous course and endowed with lightening flashes coursing
towards them, thy warriors fled away uttering frightful cries. And at the unbelievable
sound & of that fiery mace, many men fell down where they stood and many car (vimana
or flying vehicle) warriors also fell down from their cars.
As Drake says on p.49 of Gods And Spacemen In The Ancient East (Sphere, 1976), we
are startled here by these lines which bear an  Uncanny resemblance to future wars, when
our earth s capitals may be blasted with bombs of anti-matter launched from space-
satellites .
According to Indian tradition The Mahabarata, a fabulously rich verse epic, was first
collected together by Vyasa, probably an incarnation of the God Vishnu. It was first
recited by one Vaicampayana and, at least in its present form, is reckoned to date from
around the 4th century BC to around the 4th century AD. Like The Ramayana, which is
reckoned to have emerged at around the time when The Mahabarata was taking its final
shape, The Mahabarata is made up of fables, parables, essays, poetry and prose from the
earliest of times. Interestingly, too, as some proof of its importance and relevance to
many people today still, in July 1985 it was produced by the renowned Peter Brook in
Avignon (See: p.113, Sacred Writings Of World Religions, Chambers, 1992).
Though eclectic in style, throughout The Mahabarata runs the story of the long war
between the Kauravas and the Pandavas. Interestingly, too, for our purposes here, during
the epic we are told of a terrible battle during which Asvatthaman, cornered by Pandavas
in a forest, launches a terrible weapon which is said to be capable of destroying an entire
world. Astonishingly, even though the all powerful Krishna deflects the missile from
reaching its goal, Asvatthaman still manages to direct it instead at the Pandava women,
the children they are carrying, and will carry in later years. On p.677 of the Drona
Parvawe we can read more about the devastating effects of Asvatthaman wielding his
awesome  Agneya weapon:
 The sun seemed to turn around. The universe scorched with heats seemed to be in a ever.
The elephants and other creatures of the land scorched by the energy of weapon, ran in
fright, breathing heavily and desirous of protection against that terrible force& 
Also in the very same passage:  A thick gloom suddenly shrouded the& host. All points
of the compass also were enveloped by that darkness. Rakshashas and Vicocha crowding
together uttered fierce cries. Inauspicious winds began to blow.
All in all such descriptive passages amount to compelling and frightening stuff. As Drake
says on p.49 of Gods And Spacemen In The Ancient East (Sphere, 1976):  Arjuna and his
companions (our warrior heroes in The Mahabarata) appear(ed) to possess an arsenal of
diverse, sophisticated nuclear weapons, equal to, perhaps surpassing, the missiles of the
Americans and Russians today . Von Daniken also seems to agree. It is difficult not to
think of Hiroshima, he says, when reading passages like the following from The
Mahabarata and cited on P. 164 of his book According To The Evidence (Souvenir,
1977):
 The heavens cried out, the earth bellowed an answer, lightening flashed forth, fire
flamed upwards, it rained down death. The brightness vanished, the fire was
extinguished. Everyone who was struck by the lightening was turned to ashes . And
again from the same source:  It was a ghastly sight to see. The corpses of the fallen were
so mutilated they no longer looked like human beings. Never before have we seen such
an awful weapon, and never before have we heard of such a weapon .
Although, of course, these days we have seen and heard about such awful weapons and,
moreover, the terrifying effects that such awful weapons cause when detonated. For
didn t the media relay the horror of Hiroshima and Nagasaki to awesomely horrific
effect?
Reading through the above passages it would obviously be foolhardy to simply dismiss
outright the idea that the ancient Indian warriors did possess some terrible weapons,
possibly even of a nuclear type. But perhaps it could be considered an equal
oversimplification to admit that the ancient Indian warriors did undoubtedly possess such
weapons also. The argument still stubbornly remains as to whether such ancient writings
are actually based in fact or simply meant to be interpreted symbolically. All of which
means, of course, that the highly contestable question of whether the ancient Indians were
really given such awesome nuclear weapons by spacemen, ancient astronauts from other
planets, must remain so. It seems, at this point, that we either do or do not believe. It
appears to all boil down to a simple matter of faith.
Perhaps though, this said, there is actually something else, a little more substantial even,
that we are able to take away from our brief sojourn through the ancient Indian epics .
Namely a (reinforced?) belief that peace must always be mankind s ultimate goal. For
certainly, whether rooted in truth or merely symbolic, the explicitly shocking descriptions
of death and destruction to be found in, say, The Mahabarata are undeniably terrifying
and, as such, give grave forewarning to all nations of the world of the importance of
steering a path of non-violence.
To this particular end, when we hear today about India s newly (newly?) acquired nuclear
capabilities or, say, American President George Bush s proposed  Son Of Star Wars
Nuclear Missile Defence Programme, we should certainly be very much on the alert.
Should we admit that the ancient Indian epics can be interpreted as poetic lessons, we can
consider ourselves duly warned against expanding rather than depleting the world s
nuclear stockpiles. Clearly, if nothing else, it can be interpreted that as Bhisma sought a
general reconciliation at the end of The Mahabarata, so must we be resolved on
reconciliation in all our global relations today, too.
Australian Aboriginal Culture and Possible
Ufo Connections
Bill Chalker
original source | fair use notice
Summary: The legends and lore of the indigenous aborigines also
provides material suggestive of interactions with anomalous aerial
phenomena. Of course, in speculation about such data, it should be
realised that the accounts are of historical and anthropological nature and
therefore care should be taken not to interpolate too much into them.
This article expands on some material which appears
Bill Chalker
in the book "The OZ Files - the Australian UFO Story".
author's bio
--------------------------------------------------------------------------------
The legends and lore of the indigenous aborigines also provides material
suggestive of interactions with anomalous aerial phenomena. Of course, in
speculation about such data, it should be realised that the accounts are of
historical and anthropological nature and therefore care should be taken
not to interpolate too much into them.
--------------------------------------------------------------------------------
PREHISTORY
Aboriginal myths incorporate the idea of "sky beings", with the Wandjina
being among the most interesting to consider. The Wandjina have been
preserved in a fascinating oral tradition and in a large collection of rock
paintings scattered throughout the Kimberley region of northern Australia.
The paintings have received all manner of interpretations from stylised
representations of a pervasive myth system to naive "ancient astronaut"
theories.
It is however fascinating to see that the indigenous tribes viewed the
Wandjina as "the spirit in the cloud." Indeed, the unique painting style
shows a logical sequence from human figures to stylised representations
of clouds. This duality of anthropomorphic form and "clouds" is widespread
in primitive cultures and finds an interesting parallel in the biblical accounts
in "Exodus."
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. [1]
ANCIENT TRACES?
There are numerous elements of aboriginal lore in which provocative
parallels can be seen with modern day UFO experiences. To argue that
identical stimuli may have been involved may be foolish as it is impossible
to prove either way. Never the less some accounts are startling. Prosaic
explanations are probable but consider the following.
The aboriginal tribe, the Bad, of the West Kimberly area, Western
Australia, 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'. [2]
According to Bundjalung tribal tradition, Salty Lagoon, north of the
Broadwater National Park, near Evans Head, on the NSW north coast, was
home to a female ancestral being called Gaungan. Described as "tall and
slim, with long flowing hair, beautiful hands and long fingernails," when she
moved between Salty Lagoon and Wardell, Gaungan often appeared as a
shining light. The legends indicate she would try to seduce men into the
sea or the lagoon. Tradition has it that Gaungan flew from Woodenbong,
landed on a beach near Salty Lagoon and turned into a black rock. [3]
"MEN OF HIGH DEGREE" - indigenous "abductees"
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. The "chosen one" (either voluntarily or
spontaneously) is set upon by "spirits", ritualistically "killed", and then
experiences a wondrous journey (generally an aerial ascent to a strange
realm) to met the "sky god." He is restored to life a new life as the tribal
shaman.
Ritual death and resurrection, abduction by powerful beings, ritual removal
or rearrangement of body parts, symbolic disembowelment, implanting of
artifacts, aerial ascents and journeys into strange realms, alien tutelage
and enlightenment, personal empowerment, and transformation - these
and many other phenomena are recurring elements of the extraordinary
shamanic tradition.
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."
This is an excellent description of the initiatory experience of an Australian
aboriginal shaman. A.P. Elkin aptly referred to these individuals as
'aboriginal men of high degree.' There are numerous other accounts of this
kind from the past, from more recent times and the present. [4]
I first drew attention to the similarities between UFO abduction narratives
and the initiation accounts of shamans in a paper I presented to an
Australian UFO conference in November, 1977. I noted then that "while
these accounts often mirror many aspects of the contemporary contactee
tales and also a number of the "abduction" cases, further remarkable
correspondence can be found in documented shaman lore..."
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." [5]
Because of the many similarities between elements of shamanic initiation
experiences, modern UFO abduction and contact narratives, and even
"near death" accounts, the modern travellers of what may be the same
realm could be seen as potential "cosmic shamans" of the UFO abduction
and contact or "near death" genres.
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.
Needless to say a sizeable part of the general community completely
rejects any arguments for the reality of these experiences. Whatever the
eventual explanation, it is impossible to ignore the parallels between
traditional shaman initiation experiences and contemporary UFO abduction
and contact reports.
A BURNING TALE?
About six kilometres north of Wingen, an underground coal seam has been
burning for possibly 5,000 years. Sydney newspapers in March, 1828,
reported that a farm worker saw the mountain area on fire. Initially thought
to be a volcano by the settlers who first saw it, it was soon verified as
resulting from the underground burning coal seam.
The Burning Mountain Nature Reserve was created to highlight its
existence. It was ostensibly named by local aboriginals as wingen (win --
burning, gen -- mountain) or wingen (meaning fire). Kisha, who wrote a
psychic column for the Australiasian Post, recorded a bizarre story of a
strange flying object landing at Burning Mountain (or Mount Wingen). She
attributes the following tale to a man called Ted:
"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 granfather'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. [6]
AN "ET" ELF IN A MANDURAH HUMPY?
In 1982 a 67 year old woman saw a picture of "ET", Steven Spielberg's
cute alien creation. It made her think of an experience she had as a 15
year old girl, near the estuary at Mandurah, Western Australia. 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." [7]
Before we leave this quaint tale behind, I will mention anthropologist's Dr.
Charles Mountford's description of a "spirit child" in his fascinating study,
Nomads of the Australian Desert: "This child, called mulu-kuranti (nose-
spirit), was a mamu (malignant being).
Its fingers were twisted, it had ears like a kangaroo, large eyes resembling
those of an owl, a grotesque face, and projecting teeth. When Kuntunga
(mother of all spirit-children, the "julanja") was suckling this infant, it bit her
so often that she finally killed it and left the body in the creek, where it was
transformed into (an) irregularly-shaped boulder." [8]
An Aboriginal Women's Abduction Experience in 1933!
Australian mysteries researcher Rex Gilroy records an intriguing tale
allegedly from 1933 that reportedly involved an aboriginal woman in a UFO
abduction experience at the isolated locality of Discovery Well, on the
northern edge of the Great Sandy Desert, in Western Australia. The story
echoes the tribal legends and traditions of men and women being
abducted by "sky gods" or "culture heros" in the dreamtime and the
initiation experiences of aboriginal "men of high degree" or shamans.
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. [9]
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.
Tales Of "Feather Foot" And Phantom Pregnancies
John Kernott, who does a mail run in the Kimberleys, has heard a lot of
strange stories from aboriginals. He told me of tales of sexual contact of an
abduction kind that were apparently very common amongst aboriginal
women in the Great Sandy and Central Deserts. John told me this before I
was aware of Rex Gilroy's story.
Since about 1986, Central desert aboriginal women have told him of
"feather foot" spirits (which do not walk on the ground, they walk in the air;
they can move through walls and things; they can come and punish
people), which he connected with possible UFO abduction situations.
They talk about waking up and spirits having sex with them, having babies,
and no baby ever comes. Often their stomachs swelled up , then go down.
Their sexual assailants were often described as being like "men in black"!
It was often hard to see their eyes. "Phantom" or "false" pregnancies, or
missing fetuses feature in UFO abduction lore.
The concept of "spirit children" is also widespread. Such comparisons are
fascinating, but ultimately they are difficult to interpret, given the cultural
filtering and distortion that is likely in such a fringe area.
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. [10]
Contemporary Aboriginal Ufo Stories
Dr. Hannah Wolfe, a teacher, a member of the Anthropological Society of
Western Australia and an anthropologist who has done extensive field work
at Western Australian aboriginal sites, undertook a trip to the Northern
Territory, with the Victorian UFO Research Society's (VUFORS) veteran
investigator, Paul Norman, during 1992, to look into a contemporary report
of a sighting over an aboriginal community on one of the islands off
Arnhem Land, west of Kakadu National Park.
Dr. Wolfe, after talking to aboriginal people and examining their art, had
already concluded that elements of their culture seemed to reflect the
possibility that aborigines may have been visted by extraterrestrials, during
the long history of the idengenous peoples presence in Australia. Dr. Wolfe
suggests that examples of evidence for this may possibly be seen in the
Wandjina tradition and in a faded cave painting in southern Australian,
which depicts a circular, striated image with what may be "rays" coming out
of one side.
The cave is linked to a tradition involving a man who came from the moon.
While on Earth he lived in the cave. He eventually departed his cave
through a hole in the roof and returned to the moon. [11] Dr. Wolfe does
not identify the location, but 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.
A pancake- (or it could be said "disc" or "saucer") shaped boulder,
approximately two feet wide, in the western Aranda territory was pointed
out as the place where the moon-man once rested.
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. [12]
The sighting report Paul Norman had received described a silver elongated
object that hovered over the area until an aircraft appeared. Norman and
Wolfe were not allowed to visit the area, according to local administrative
officers.
On the border of Arnhem Land and Kakadu National Park, Dr. Wolfe was
told by a local aboriginal elder, Joseph, that a community to the south-
west, had once been forced to run from a UFO encounter. At another
place, Joseph indicated, that aliens had abducted an aboriginal child. The
two year old had not returned. Norman and Wolfe visited the isolated, river-
side community referred to by Joseph.
A local man, Steven, told them that when he was a boy on a station in the
area, he had witnessed a UFO landing. A woman there allegedly recieved
a telepathic message from the alien beings that they wanted to take her.
The UFO left without the woman when the station manager emerged with
a gun. The object left behind a physical trace of its landing, a circle on the
ground, which according to Steven can still be seen. [13]
Question Of Perspective
This sort of information argues for a literal extraterrestrial interpretation of
such incidents, but one should be careful not to uproot such tales from the
cultural setting they emerged from and to stamp them with western cultural
imperatives, such as our fascination with extraterrestrials and their
possible relevance to UFO experiences.
This caution is particularly relevant to the tribal legends and oral traditions.
Even though similarities occur between say UFO abduction stories and the
shamanic experiences of aboriginal men of high degree, literal
interpretations may be incorrect. Instead of exterrestrials we may be
dealing with something else.
The perspectives offered by indigenous cultures such as Australian
aborigines may support other interesting possibilities. Such experiences
may be about the effect that subtle forces have on humans. Fascinating
work is being done on the effects of the natural landscape, "places of
power" (or locations of unusual natural energies), hallucinogens, our
modern electromagnetic environment, and so-called "earth lights".
These are areas rich in possibilities for the extraordinary worlds of UFO
and alien abduction experiences. The popular acceptance of a literal
extraterrestrial explanation may be premature or incorrect. [14] I have
talked to a number of people about this sort of perspective. Robert Lawlor,
author of Voices of the First Day - Awakening in the Aboriginal Dreamtime,
provided me with some interesting insights.
He told me that he had come across abduction stories in at least three
aboriginal areas, the Kimberly, the Nowra area and Bathurst Island. In
each case they were linked with initiation procedures and were associated
with a particular place, known to be highly charged with 'spiritual force'. I
have already mentioned accounts of this nature, collected by
anthropologists. Such abductions by powerful spiritual beings, are almost
provoked or are sort as a legitimate or fulfilling part of the young males
initiation.
Such events are certainly part of the initiations of tribal shamans --
aboriginal men of high degree. It is well known in the tribal context that
such aspects occur in initiation ceromonies. Robert Lawlor had his longest
conversations on this theme, in the Nowra area, with a full blood
aboriginal, who was passing on the traditions and memories of his father.
He had been dislocated from a tribal environment further south. While the
later environment served to erode traditional values, the aborigine had long
memories of his father, which were of a magical nature. He talked about a
cave area, where young boys were taken by a spirit and had to endure
fearful sights, without loss of courage, as part of their initiation rituals.
Outside of these rituals, the boys knew to stay away from the cave site.
Robert Lawlor suggested this may have been due to the "natural telluric
ambience" of such sites, as researchers like Paul Devereux have
suggested.
The experiences there parallel UFO abduction tales, but the extraterrestrial
perspective is a technological orientated metaphor or explanation. The ET
perspective, according to Robert Lawlor, plays into the vanities of modern
culture. That perspective is the preferred propaganda in our western world.
The indigenous view (the shamanic world) validates the realities and the
cultural development of primitive peoples. The former is more palatable in
the western technological setting.
Robert Lawlor suggested the rash of modern UFO abduction experiences
may be due to an intensification of industrial energies or electromagnetic
pollution, and the indigenous accounts may be due to abnormalities in the
electromagnetc ambience of the natural landscape. All this tells us that
there are many perspectives to examine when considering UFO
experiences, beyond the obvious mainstream appeal of the extraterrestrial
hypothesis. [15]
An Aboriginal Is Levitated Through A Closed Window During A Ufo Flap In
1971
The town of Kempsey situated on the Macleay River in northern New
South Wales has been the centre of extensive UFO activity, since at least
1971. Like a small number of other areas throughout the rest of Australia,
sightings have continued, suggesting that factors common to the area are
of significance to the manifestation of the UFO phenomenon.
Enquiries into these areas may eventually lead to the elucidation of the
nature and motive of this elusive phenomenon. Just after 6 pm, on Friday,
April 2nd, at least 14 Kempsey residents observed what appeared to be a
pink flare approaching the river from the south. Reaching the river, the light
turned, following the course, of the Macleay River, in a north-westerly
direction.
It finally disappeared in the direction of Greenhill, an aboriginal settlement
area. It was at Greenhill that an extraordinary drama unfolded several
hours later on the same night. At about 10.00 pm, an aborigine went into
the kitchen of his home at Greenhill to get a drink of water. Suddenly he
saw a "small face pressed against the window pane. It had no hair and
was the shape of a small saucer".
Too terrified to run away, the aborigine was drawn towards the face by
some unseen force. His wife in the next room, heard glass breaking and
ran into the kitchen just in time to see her husband disappearing
horizontally through the top section of the bottom window.
The 5 feet 3 aborigine was apparently lifted bodily a distance of four and
half feet and transported horizontally without any body movement,
smashing through a window pane (only I0" by 32") above a sink piled high
with dishes. He landed on his back seven and a half feet below the window
level, but he wasn't even winded or stunned by the fall. The man's wife
rushed outside to see him jump up and run "like hell down to the gravel
near the house", where she found him crying and shaking.
"I thought he had the horrors", she said later. She accompanied her
husband to hospital where one stitch was put on his finger. The man had
been drinking but was sober at the time of the incident. I would think that
indeed the experience would be very sobering anyway! [16]
An "Earth Light Infestation" On A Remote Aboriginal Settlement In Northern
Australia
Late in 1995, the well known "earth lights" researcher and author, Paul
Devereux, travelled to a remote location in northern Australia, with Erling
Strand, a Norwegian engineer (who wrote the Project Hessdalen report,
covering the extraordinary depth of recurring nocturnal light activity at the
remote Hessdalen Valley) and a cameraman.
They were there for 11 nights attempting to document the extent of
recurring light phenomena. Dr. David Seargent and I had been assisting
Paul Devereux, trying to establish whether the locality did indeed play host
to recurring anomalous light phenomena.
This possibility represents great opportunities for serious researchers to
actively interact with unusual phenomena in the context of possible
repeatable observations and experiments -- potent mainstays of the
scientific method. We were open minded as to what was going on there.
The most intriguing possibility was that at this remote aboriginal property
we had a recurring anomolous light "infestation" that offered researchers
exciting opportunities to document and attempt to understand the nature of
the display events. At the very least we were dealing with an area rich in
"min min light" style reports and other anomalies.
Our research into the area confirmed that aboriginals in the area were
witnessing recurring light shows but its repeatability was questionable.
Aboriginals and white people described sighting a variety of strange lights
and other experiences. Some of these experiences were also occuring in
localities further north. These included transient white lights and "bubble
shaped" jelly like things that floated about.
One of these came down near the ground and a man approached it with a
cigarette lighter. It appeared to sublimate on contact to a precipitate. On
another occassion the same man witnessed a luminscent "bubble" appear
to take on the form of a person in what seemed to be a silver suit. [17]
That incident reminded me of a strange event that befell the wife and 2
daughters of a well known country and western singer (whose name is
known to me). On a road south of Broome one night in about 1971, while
travelling in a truck, towing a caravan, some distance behind the singer's
vehicle, they observed a light on the side of the road. Thinking the singer
had pulled off, they investigated.
Instead they found that the light came from an extremely large humanoid
"figure", bathed in a luminous glow. One hand was outstreched in which
there was some sort of ball of light. The "ball" bounced up and down from
the ground to the figure's hand, rather in the manner of a yo yo.
The 3 witnesses found they were surrounded by thousands of small
mushroom shaped lights, arranged in regular patterned rows as far as the
eye could see. Although frightened, they were able to turn the vehicle
around and as they drove out each row would go out with the truck tires
impact. Whatever it was they were pleased to leave it behind. [18]
Devereux, Strand and company did not see any substantial light activity
during their stay, but there were some intriguing events. When they
observed flickering lights on hills to the south, their magnetometer started
registering anomalies for several hours. The lights however lasted only a
few minutes.
Devereux characterised the magnetic anomalies as registering some 800
times above normal terrestrial fields. There were other less compelling
observations. Local aboriginals were helpful. Some were in a state of
excitement as they had been "buzzed" by a large white light. Paul
Devereux was impressed enough to believe that the area warrants further
monitoring.
Given the sensitivity and scientific nature of the project, the locality needs
to been kept reasonably confidential. Otherwise the potential for further
research and the privacy of the aboriginal owners may be compromised.
[19]
An Aboriginal "Abductee" Speaks Out
Some aboriginal people are already coming forward to tell of possible UFO
or abduction related experiences. For example, Lorraine Mafi-Williams,
who has been described as a storyteller and 'liaison officer' for the spiritual
truths of her Githebul group from the Bundjalung tribe, has revealed to me
some of her perceptions of these intrusions into both aboriginal and
western lives:
"Our attitude to what goes on up in the heavens is what rules us
Aboriginals. Its similar to religion, whereby Christians believe in a religious
world ruled by one God, but many "Saints", we believe the same only the
many "saints" to us are planetary ones whom you in the the Western world
refer to as ET or aliens.
We call them Wandjinas and Mimi Spirits, and have done so for thousands
of years, until 1788, when an English concept of the above was
interestingly enough (found to be) parralel to what we have practised for
eons; that we commonly refer to as our Dreamtime, that began in the Milky
Way.
" Lorraine suggests that communications from these beings is ongoing and
cites her own experiences with her "old friend" since the age of 12. She
feels she is an "abductee". "... my dear old friend took me up, yes in a
UFO, but a different sort to the western beliefs."
Her experiences were more spiritually orientated. She adds, "I went
through all or nearly what abductees did ... " Lorraine indicated, "We
believe in UFO, but here to we have the aboriginal concept and belief, and
we know about abductions and why."
Lorraine has, over a number of decades, courageously tried to act as a
bridge between western and indigineous cultures, to improve
understanding between both. In doing so, she has occassionally drawn the
ire and prejudices of both cultures. One wonders what her expressions on
what seems to be interactions with another culture, a native spiritual or an
alien culture might lead to.
The Pyramids: Are They Really Egyptian?
Dennis Balthaser
original source | fair use notice
Summary: The Great Pyramid of Giza has intrigued us for centuries with
such questions as,  do the pyramids have mystical powers ,  were they
actually built as tombs for Pharaohs , and the most intriguing question
often raised is,  who actually built the pyramids ?
The Great Pyramid of Giza has intrigued us for
Dennis Balthaser
centuries with such questions as,  do the pyramids
author's bio
have mystical powers ,  were they actually built as
tombs for Pharaohs , and the most intriguing question often raised is,  who
actually built the pyramids ? These and other questions about the
pyramids continue to interest us to this day. There are several
organizations or groups pondering these very questions, and one of those
is the  Great Pyramid of Giza Research Association .
http://www.gizapyramid.com.
John DeSalvo PhD is the Director of this fairly new association, which
already has over 3,000 members and an advisory board consisting of 20
prominent individuals interested in researching the pyramids. Those board
members come from a wide variety of backgrounds including, authors,
Egyptologists, Theoretical Physicist, Scientists, and Engineers, from
Ireland, France, India, the United States, and most recently Russia. Their
contributions to this research are too numerous to list in this short editorial,
however they have included research in identifying the finger prints of
Egyptian mummies and correlations to DNA studies, an Emmy award for
the documentary,  Mystery of the Sphinx hosted by Charlton Heston, a
discovery that the pyramids affect gamma rays, correlating Bible Prophecy
and the great pyramid, and books entitled,  Pyramid Power ,  The
Travelers Key to Ancient Egypt ,  The Giza Power Plant , and others.
My interests over the years have included the pyramids, and due to my
civil engineering background, I have often wondered who built them, why
were they built, and when? In November 2001, Dr. DeSalvo contacted me
and invited me to join the Great Pyramid of Giza Research Association
advisory board, since he and several others on the board had a desire to
create a new area of research for the association. Since retiring from the
Texas Department of Transportation in 1996 and moving to Roswell, NM,
my devotion to research in Ufology has been primarily dedicated to the
1947 Roswell Incident, Underground Bases and Area 51. My involvement
with the pyramid association will now open up even more challenging
possibilities in my goal of finding the truth.
For years we have been led to believe that the pyramids are 4,000 to
5,000 years old, and that the Egyptians were responsible for building them.
I have always questioned that time frame. The technology required to
construct them not only due to their size, (some stones weighing as much
as 70 tons), the accuracy in construction of each block and overall
dimensions, as well as the location of the pyramids are all factors that
need explaining to understand how they came to be one of the seven
wonders of the ancient world, and the only one still remaining after all this
time. With our modern technology today we would have a difficult time
building a structure as detailed and accurate as the pyramids. Whoever
built them had advanced knowledge of sub-base conditions, because after
all this time with that much weight concentrated in one area, they should
have begun to show signs of descending into the surrounding surface, and
they have not. To my knowledge there are no detailed records within the
pyramids referring to how they were built or who built them. The original
surface on the Giza pyramid had casing stones covering it and was
believed to be visible from the moon or in space due to its reflectivity, but
that surface was removed about 600 years ago by the Arabs, for use in the
construction of other structures. The Giza pyramids are unique when
compared with the other pyramids in Egypt and other countries around the
world. The detail and accuracy of construction is just not there in the
others.
Many researchers today believe the Giza pyramids could be as old as
10,000 to 30,000 years, which would mean pre-Egyptian. If that is the
case, who built them? Much of this belief is derived from the fact that we
now believe the erosion on the Sphinx was not caused by wind and sand
as is prominent in recent environmental history conditions, but rather that
the deterioration may have been caused by water, and there hasn't been
that volume of water in Egypt for at least 10,000 years. Could the Sphinx
originally have had a lion's head that was later changed to a Pharaoh's
face by the Egyptians? Could the Giza pyramids have been built by a pre-
Egyptian civilization and utilized as tombs for the Pharaohs? The challenge
for researchers to answer just these few questions is overwhelming.
Why then would an organization like the Great Pyramid of Giza Research
Association be interested in having a Ufologist on their board? Simply put,
if the pyramids are pre-Egyptian who built them? Many in the UFO
community have theorized for some time that extraterrestrials might have
been involved, and I'm emphasizing that is a theory. At this point we don't
know, but if that possibility exists we have an obligation to research it.
Many of you will not agree with this theory and I respect that, but we must
be given the opportunity to at least research it. Many will also believe that
before we can prove that extraterrestrials were involved in the construction
of the pyramids, we must prove that extraterrestrials exist at all, so my
work is cut out for me.
I have in the short time I've been involved with the association, begun
obtaining information related to this research and I look forward to, (and in
fact solicit), anyone interested or having knowledge to become involved or
share information with me. One prominent UFO researcher has offered his
team of scientists and investigators to me, to help with any research I
pursue in this area. He has shown me an x-ray photograph of an Egyptian
child mummy, that definitely resembles the skull of what many believe the
gray aliens look like, with a triangular shaped chin area and elongated eye
sockets. Much more analysis and research must of course be done, but
this is the type of information needed to begin answering the many
questions we have, and I'm hopeful that others will come forward.
Another researcher has copyrighted the last interview done with Major
Jesse Marcel before his death. Major Marcel was the intelligence officer at
the Roswell Army Airfield in 1947 when the alleged Roswell Incident
occurred. In that interview Marcel drew symbols of what he remembered
the writing on the crash debris "I beams" looking like. Ironically, those
symbols are very similar to demotic (not to be confused with demonic)
hieroglyphics, one of several forms of hieroglyphics known. It's my desire
to work with that researcher and have some hieroglyphics "expert"
compare the symbols.
Proving the pyramids are pre-Egyptian is a monumental task for anyone to
undertake, but with the information being presented and the scientific
research being done, it is not an impossibility and in fact may be a
probability. Perhaps the most difficult task would be convincing the
Egyptians themselves that their direct ancestors did not build their
pyramids. That will not sell well with the tourism industry of Egypt, but to
me, knowing the truth is more important than that. I just happen to be one
of those individuals that is not satisfied with what we've been told over the
years on many topics and I'm willing to come out of my box that I grew up
in, to help find the truth on these subjects.
I'm extremely encouraged by some of the comments I received from other
board members and researchers after being invited on the advisory board,
and hope that you, by reading this, will join us in our quest to find the truth.