Collectively, our fact and fiction file, response to the press, critique of a respected
academic, and overview of the flaws of Australian conventional pre-history address less
than half the story. The science, figures and archaeology provide an empirical base, but
that is merely background scenery. The most precious gift exported had nothing to do
with boats or genes. The First Australian’s greatest blessing was mystical in complexion
and eternal in construction, without doubt nothing they offered humanity could exceed
the wisdom of the Dreaming.
Before completing our summary of the case on behalf of the First Australians,
there is need to determine the manner in which this spiritual insight inspired all religious
creeds. Through a brief comparison of the elemental components of the Dreaming, and
those of a variety of esoteric off-shoots, we intend to establish a pattern and origin. This
mystical philosophy first spread into Egypt, and was then disseminated throughout the
Middle East and Europe. Throughout the inevitable revisions and dilutions, there still
remain certain truths that resonate to the same location and ancient tradition. Obviously
there is a huge difference in how much was absorbed and retained, however, while most
of the more institutionalized exoteric religions have sacrificed much of the mystical in
pursuit of structure and regime, some esoteric adaptations (Isaic, Christian Gnostics,
Celtic, Animism, Sufi, Kabbalah, ancient Greece, etc) retain many of the original
teachings.
One such spiritual tradition we believe reflects a great deal of this ancient
inspiration is referred to as Christian Gnosticism, and one must bear in mind some
scriptures that have been mistakenly classified as Gnostic are riddled with imperfections
and importations. In spite of the obstacles, there are also many texts that remain true
to its roots and undeniably resonate to the principles of the Dreaming. As it was when
examining the inherent flaws contained within conventional theories proposing that
African Homo sapiens colonized Australia, once again the number nine reappears. We
are of the opinion there are nine shared elements found within Gnosticism, and for that
matter any genuine introspective religious off-shoot, that can be traced back no less than
60,000 years to one source continent: Australia.
As a mandatory opening gambit, there has to exist within authentic Gnostic
scriptures an absolute equality of sexes. Mary Magdalene was in partnership with
Jesus, and once her husband was crucified she was the anointed custodian of the secret
teachings they preached. In esoteric circles it is accepted Mary, not Peter, was the first
Apostle. According to Jesus, Mary’s “heart is raised above the kingdom of heaven more
than all my brethren,” and she alone “shall inherit the whole Light-kingdom.” Whether
the Gnostic veneration of the “feminine qualities” was its greatest strength and eventual
Archilles heal is debatable, but it is quite apparent Mary was no less than first among
equals when in the presence of Apostles. The reason as to why she stood so far above
the men was encapsulated in a reply Jesus offered the male Apostles in the Gospel of
Philip. Sensing, and often resenting, the elevation in status Jesus accorded Mary, the men
demanded a reason for this delineation and his preference.
“The Saviour loved her more than all the disciples and used to kiss her often on
the mouth … They said to him, “Why do you love her more than all of us?” The Saviour
answered and said to them, “Why do I not love you like her?”
Jesus’ reply was rhetorical in nature and deserving of expansion. The problem
being, that the manner in which Jesus elaborated highlighted the depth of this division
amongst his followers, and exalted station only Mary was worthy of occupying. It is quite
obvious that Jesus feels Mary can “see the light,” whereas everyone else assembled is
still afflicted by varying degrees of “darkness.”
“When a blind man and one who sees are both together in darkness, they are no
different from one and another. When the light comes, then he who sees will see the light,
and he who is blind will remain in darkness.”
Such insight and vision is Mary’s alone, and her superiority is repeatedly attested
to in a variety of Gnostic scriptures. In the Gospel of Thomas, Mary asks Jesus, “What
are your followers like?” His reply carries with it no inclusive correction or reminder
she has overstepped the mark. If anything his opening observation, where he likens the
others to “little children,” reinforces the chasm between Mary and any mortal. Moreover,
when Mary, along with Thomas and Matthew, are withdrawn by Jesus’ spirit to be taught
secret teachings in Dialogue of the Saviour, her declarations and questions are constantly
praised. But there is one statement she makes that breaches the final divide. On this
occasion Mary not only nominates what should be revealed, she also proclaims that this
wisdom is solely the province of Jesus and Mary. The other two men are no longer a part
of this sermon. Mary’s repeated use of pronouns is restricted to those of equal status and
wisdom, as it has been since the Dreaming.
“Mary said, “I will speak to the Lord regarding the mystery of the truth. In this we
have taken our stand, and to the cosmic we are transparent.”
Mary seems to declaring this subject is known to her in advance. She is making
no claims to be seeking out information from Jesus: she is simply proclaiming an
absolute certitude. She was responsible for raising the topic and there is no previous
reference to such an enigmatic issue in this scripture. Confident in interpretation and
divine judgment, inclusive in her stance, it would seem Mary is revealing to Thomas and
Matthew the depth and parity of her partnership with Jesus.
The existence of this shared ministry is clearly evident in the Gnostic scripture
Pistis Sophia. It has the distinct feel of a dialogue between husband and wife, so much
so that when Mary Salome interrupts Mary Magdalene’s sequence of 27 queries or
statements when asking a question, she decides to answer on behalf Jesus, and is
commended by him for intervening. Of the 69 questions or declarations made by the
twelve male and seven female Apostles, Mary Magdalene is responsible for 58. Within
these 69 questions, regardless of who is speaking, there exists an elevated level of
enquiries reflecting a more sophisticated insight into some aspect of the mystical. We
believe there are 20 questions/proclamations offered that display an obvious depth
in esoteric wisdom; some initiate a theme yet to be discussed; others carry a deeper
awareness of a teaching Jesus was preaching; one enquiry was prefaced with an
admonishment of the other Apostles for not understanding something the questioner
absorbed as soon as Jesus spoke; and there is one statement made where an Apostle was
bold enough to bring Jesus’ revelations on one area to a close when proposing a new
issue that he should discuss. Of the 20 questions or statements that satisfy these demands,
on every occasion, Mary Magdalene was the seeker and speaker.
Diane Bell spent some time with Aboriginal women adept in traditional lore,
she soon discovered that one poorly misunderstood ritual that all anthropologists had
assumed was exclusively male, was never outside the women’s involvement. In what
must assuredly testify to the entrenched equality of gender, it became apparent that even
when young boys were initiated into manhood through the stone knife, the woman were
never far away.
The night after the cut, at a time when the young men had barely taken stock
of the pain and privilege, the women would take the initiate aside and repeat the same
mantra, hour after hour. “It is from a woman you are born, it is women who nourish you,
and it is woman who you will marry.” The first lesson taught to the male novice, before
any other word was offered, was that the women were equal in every respect.
This lesson began in the Dreaming and is sacrosanct. The Dreaming story
Djankuwu, sourced from very time of creation, tells of the decision of “two sisters” and
their actions when they “discover that their brother has stolen their dilly bags full of
emblems of power and sacred ritual. The older sister” decided not to punish but endorse
the theft, she conceded that their magic was already secure, “as woman the knowledge is
innate within them and that besides, they have their uteruses, which hold not the symbols,
but the actual power of creation.” She came to the realisation that men are less fortunate
and these objects may help them develop through seeking out their femininity lost.
The dominance of the feminine in the higher realms of the mystical is an essential
element of Bundjalung mythology. Here again, it is the women who introduce and
supervise knowledge of the most sacred secrets. The Bundjalung Dreaming story, Gummi
Brothers, provides an extensive account of how, through the navigation of great distances
of ocean from the east, these men and women first appeared after sailing the seas in “a
great canoe.” It was the grandmother alone who could control the elements through
magic, the brothers and their families were fortunate to survive and had no way of
countering her supernatural powers. She gave this knowledge to the wives and, as such,
many extensions of the central theme which underpins this story can be found within
many other local myths.
In the Bundjalung Dreaming story, The Dirranghan who Lived in a Cave, the
place at which the initiation takes place is known by some and is sacred, powerful,
taboo and extremely dangerous for any but select few. In traditional times, the cave
situated on the side of a steep cliff was known as the place where Clever-fellas earned
their title. Their teacher was an old woman, a Dirranghan of exceptional power, and for
many months she tutored her male students in the mystical arts. Then, when the day of
reckoning had arrived, she offered her apprentice a choice: step off the narrow ledge and
either plummet or float. Unknown to any man given this ultimatum for the first time, was
that if he failed in his quest to breach the divide, the old woman would always intervene
before he fell to his death. Those who were not ready for this honour, always lived to
reapply another day as long such things were never spoken aloud, knowing all the time it
was a woman who made the final decision.
Make no mistake this balance is not restricted to one tribal confederation, but can
be found throughout the land. One of the many truths Diane Bell discovered while living
with traditional women, challenged a long-held misconception in relation to the male
custodianship of the higher echelons of religious power. Daisy Utemorah explained how
the reverse applies, in that the women select men of exceptional wisdom and introduce
them to some the women’s teaching and secrets. The knowledge and secrets they have
protected from the beginning are a treasure very few men are worthy, and reflects an
open-ended notion of equality that extends into areas many would have a great deal of
trouble appreciating.
Whether clad in feather, fins or fur, all parts of creation evolved from the same
source. This equality, irrespective of whether a tree, snake or person, is a distinctive trait
that was first acknowledged in the Dreaming. Understanding this primal connection
is the second essential component of any religion that remains faithful to its ancient
origin. Undeniably the followers of the exoteric version of Christianity demand there
is a distinction between the souls of humans and all lesser-species, alleging that as a
result of being fashioned in ‘god’s image,’ this privilege warrants an elevated category.
Fortunately its esoteric sister, Gnostic Christianity, is not so exclusive. Gnostic scriptures
repeatedly state that all aspects of creation share a common source and destiny.
In the Gospel of Eve this parity is itemised, in that “they say the same soul is
scattered about in animals, beasts, fish, snakes, humans, trees and products of nature.”
There is no delineation in Eve’s declaration, nor are humans listed first. Moreover, the
forms of creation that accompany humanity (snake and tree) resonate to an Aboriginal
influence. Aboriginal Elder, Big Bill Neidjie, knew all forms of life are “same like us,”
and understood who, how and why.
“Listen carefully, careful and this spirit, e come in your feeling and you feel it …
anyone that. I feel it, my body same as you … star, moon, tree, animal, no matter what
sort of animal. Bird or snake … all that animal same like us.”
The Gnostic text, Pistis Sophia, describes activities occurring at the very
beginning of creation, a time when the spirits “gathered all matter together … and the
servitors of the sphere which is below the aeons, take it and fashion it into the souls of
man and cattle and reptiles and wild-beasts and birds, and send them down into the world
of mankind … and they become they souls in this region.”
This is a small excerpt of Jesus’ answer to Mary’s question regarding the
beginning of creation. We suspect this issue and the associated symbiotic obligation
to all forms of life is possibly the most important teaching Jesus gave in this scripture.
In almost every respect it would appear Jesus’ reply is a word for word account of the
Aboriginal Dreaming stories detailing the first times. In what only accentuates the
importance Jesus placed in this matter, his response totals over 1,500 words, and is the
longest reply in the text. The seriousness of this passage is only accentuated by Jesus’
opening remark which contains a guarantee “to hide nothing.” After prefacing his lengthy
reply with a vow given to Mary to reveal everything, it becomes obvious that the equality
of all life-forms is of crucial importance and an unforgivable omission in any scripture.
“Well said Mary: thou questionest finely with thy excellent question, and thou
throwest light on all things with surety and precision. Now, therefore, from now on I will
hide nothing from you, but I will reveal unto you all things with surety and openness.
Harken then, Mary, and give ear, all ye disciples.”
Once establishing the scope and participants of the web of life, the third
authenticating element in religions preserving the central tenets of the Dreaming, is either
a rudimentary or sophisticated understanding of reincarnation. Whether there is belief
there are two or three components that make up the reincarnated person is of importance,
but in the broadest terms, as long as the principle of returning to earth to remediate poor
choices in previous lives remains, that general principle is sufficient.
However, there is a huge variation in the understanding of the mechanics of
this revolving process. The Dreaming, along with the more authentic hybrids which
include some animist faiths, the Isaic religion and Christian Gnosticism, are the prime
examples of a more refined understanding of “motion and rest.” These religions hold fast
to the separation of the individual into three elements. That which is dependent upon the
material plane for its existence is referred to in Gospel of Mary as the “mind,” Kha in
Isaic religion and recognized simply as flesh and bones by the First Australians. In its
simplest terms, it is the adopted earthly vehicle used during one incarnation. The next two
ingredients are of an esoteric source and independent of time and decay. The “soul” as
understood in the Dreaming and Gospel of Mary, is the essence of each person, and that
which reincarnates after each death into a new body. The ancient Egyptians called this
spiritual force Ka. In many after-life accounts, irrespective of whether believing in one
mortal existence or many, body and soul is the full load.
But there is one other participant in this journey. Whether referred to by Jung as
collective conscience, Ba in Isiac mythology, the “spirit” by Mary, this progression in
mystical purpose was first revealed in the Dreaming. Of course, as sophisticated as the
replications evidenced in Christian Gnosticism and Isaic lore are, they still fall short at
the highest level. Yes the great majority of souls split with the individual component
charting its own destiny often “making the same mistakes again,” but they are in error
when assuming every “spirit” or “Ba” merges into this collective consciousness Jung
sensed. The teachings of the Dreaming shed light on the last step taken by enlightened
individuals when they die. Some great souls remain beside sacred sites and become part
of the landscape and force of that place, so powerful has their “spirit” become, it serves
no purpose to become part of a collective when the wisdom within could be best served
in a more direct and eternal fashion. Conversely, those souls embittered by revenge and
power lost, can also refuse to merge and choose to be attached to a place or crusade.
But there is much more to this ancient legacy, equality throughout and the
understanding of reincarnation through “motion and rest,” are essential principles of
any faith attempting to maintain their roots, but is only a part of the Australian mystical
legacy. The role and veneration of the Serpent is a pivotal element of the Dreaming,
and is at face value, a rather perplexing central character found in virtually every other
religion. Before addressing the similarities, what needs to be factored in to any analysis
of the serpents recurring presence at the very beginning, is why of all the creatures
created, was a reptile of apparently low intelligence coupled with an obvious ability to
strike down any adversary or person, chosen to be such a crucial aspect of humanities’
liberation or enslavement? Apart from evoking an innate sense fear and terror from most
when in the presence of snakes, these reptiles do not strike a receptive cord with the
great majority. The case against this animal, and the contradictions involved, along with
the potential for an Australian origin, was noted by German anthropologist Hermann
Klaatsch.
“The case of the serpent, which has a quite special position in religion up to
the highest stage, it is conspicuous even in the Biblical narrative of creation. Every
thoughtful person must ask how this rather repulsive creature comes to occupy this
position in the venerable story of Eden, and is even made to thwart the plans of the
Creator. In harmony with the mosaic nature of the whole early part of Genesis we may
now see it as a fragment of some older religion: and, as we now know that the serpent
was a sort of divinity even in such civilised religions as the Babylonians … throughout
the whole of Australia, in particular, there are stories told of a great serpent, living in the
water in lonely places.”
A creature of unrivalled adulation, the role of the Serpent from the very
beginning, is a core principle found within the genesis of Aboriginal law and lore. This
creature is a pivotal agent found in every Creation myth, and as it is with many teachings
sourced from the Dreaming, this worship has spread throughout the globe. Within
Gnostic scriptures there is a stark parting of the ways when explaining the serpent’s role.
The Ophites, the sect many believe was the source from which all forms of Christian
Gnosticism evolved, placed the serpent on a pedestal. They stated that they “venerate the
serpent because it is the cause for Gnosis,” and “taught men and women the complete
knowledge of the mysteries on high.” The exoteric scholars and popes regard the serpent
as an intruder and in-league with the devil. Respected Biblical scholar, Jean Doresse,
identifies this “perversity of character” as a fatal flaw in Gnostic theology, and of
itself, was ample justification for its eventual demise. He suspected that this deviant
reptilian intrusion came from elsewhere, assuming this myth was “sourced in Oriental
philosophy.”
However, when referencing the ancient documents from the oldest of all
institutionalised religions, Hinduism, there is no claim made of ownership or even that
of first custodians. They are merely recipients of wisdom given to them from a place
somewhere “to the south of India.” The “world serpents” made contact with those from
India, some time after their creation duties were completed in the south. The sacred
animal’s first concern was focused upon a place to the “south” during a time when “the
universe was created.” Apart from Australia and Antarctica, there is nothing of substance
below India but a huge expanse of open water. Global in domain and eternal in timing,
these serpents are certainly not of Indian origin.
“In India, the Anantas, referred to as the Endless Ones, were world serpents. They
made up the mythological islands to the south of India. The Anantas who aided the Gods
in the churning of the ocean, at which time the universe was created.”
In America the same tradition is apparent. Legend has it that “the first inhabitants
of Yucatan were the People of the Serpent.” When factoring in the growing realisation
that the first Americans were indeed Aboriginal, to award this title is entirely in keeping
with their spiritual base and homeland. As it was in Australia, the serpent occupies an
unrivalled position in American myths and religious practices. The legendary redeemer
Quetzacoatl, along with “Votan, the great civilizer … both share the same insignia: the
Serpent.” The symbol and totem of “Izamana, the Mayan God of Healing,” was also a
snake. And so the pattern and precedent spread, whether India, America or any other
location, this veneration began in Australia, the country from which religion and an
awareness of a spiritual force has been in existence for no less than 60,000 years.
The impact in the most ancient stirrings of religion and doctrine throughout
the world is not just limited to the replication of the serpent’s actions during creation.
There are many events and parables found within the narratives of every religion that
are identical in plot, script and setting to Aboriginal creation myths, and do seem to defy
coincidence. The Flood, Adam and Eve, the Golden Age, Garden of Eden, the Tree of
Knowledge, these and many other legends all began in the Dreaming.
Biamie, claims humans were made from the “dust of the ridges,” while the
opening passage of Genesis, insist Adam was formed from the “dust of the ground.”
To begin with, both the Dreaming and Old Testament state the Creator’s original
intention was for people to embrace a vegetarian diet. As stated in the opening pages of
the Old Testament “the plants you shall eat, but not the animals I have created.” Until
the waters rose and the climatic conditions intervened, according to the Bible, people
were forbidden from eating flesh. In Australia the same dietary prescriptions held, but
once again the extremes of weather thwarted the creator’s plan. A drought, worse than
any experienced before, led to one warrior breaking this sacred covenant with Biamie
by killing a kangaroo rat. As it was after the flood when those in the Ark stepped ashore,
from that point on flesh was eaten by humans on both continents.
“Biamie’s intention for the men and animals he loved had been thwarted. The
swamp oaks sighed … gum trees shed tears of gum which crystallizes as red gum.”
But of course, the Aboriginal people were also subjected to a huge flood
that covered most of the land. As it was with Noah, they also had the foresight to
build a “great canoe” and “sailed from island to island” in an attempt to “rescue any
blackfellow” who managed to survive this deluge.
In the Dreaming story, First Man First Woman¸ just as it was in the Garden
of Eden, they lived together as partners in paradise, but were lacking in purpose and
wisdom. In one parallel to the supposedly forbidden tree of knowledge, and every
Gnostic account, it is the woman who makes a discovery and thus, reveals a “sudden
insight” to man. She alone became aware of the fact they also can create babies.
The First Australians also had access to “a magic tree.” Described as a tree which
bore the “father of all fires,” it was a gift to all people of the land, and made by the
Creation Spirit Yondi. It was the only place where they could gather to “light fire-sticks
which they took back to the tribe.” In Dreaming stories and Zoroastrian scriptures fire
symbolises wisdom and knowledge, the terms are interchangeable.
Once this enlightenment took hold and spread, moving past the first ancient tales
of creation, emerges the sixth distinguishing feature which characterises faiths that have
retained their Aboriginal heritage. Within these scriptures has to be a clear lineage and
sequence. Irrespective of whether worshipping in a sedentary or nomadic society, there
must still remain a dominant animist undercurrent and primal source. Even within the
agrarian/trading lifestyles, a situation where one would expect such animist tenets should
be regarded as historical curios of days long gone, this principle must still be a potent
factor. Whether the Celts, Sufi or ancient Greeks, venerated scriptures like the Kabbalah
or Gospel of Thomas, there is a demand to merge with nature and submit to the voice
within. What needs to be understood, is that even amongst this diversity in geography
and faith, there is a common intermediate agent, Egypt, and the same country of origin:
Australia.
Establishing a connection between Isaic mythology and Christian Gnostic
scriptures is a relatively easy task and already dealt with by many respected Biblical
scholars. There is a general consensus that all esoteric religions and off-shoots of the
Middle East and Europe were preceded, and inspired by, the teachings of Isis and Osiris.
Both Osiris and Jesus were betrayed by a disciple, crucified on a cross, and resurrected
three days later in the presence of their consorts who were renowned for wearing red.
And so the narrative echoed, of which some of the many similarities have been discussed,
but our interest is not so much centred upon details surrounding Egypt-out, it is more an
issue of in-Egypt.
We believe Egypt is merely one of many points of introduction, and the last place
these ancient Aboriginal mariners sailed to around 6,000 years ago. The time leading
up to, and including, the reign of Isis and Osiris, was their final attempt to instill the
precepts of the Dreaming into the core philosophies of all religions. As highlighted in
Forgotten Origins, Isis’ black skin and mysterious southern homeland, along with the
Egyptian Animist deities and lore, have the distinct feel of direct Aboriginal involvement.
This inter-connected history and cultural heritage spreads into every aspect of ancient
Egyptian society and was correctly noted by prominent historian/anthropologist Robert
Lawlor.
“The Egyptian religious practices, zoomorphic pantheon of gods, concepts of life
and rebirth, sorcery, magic and medicine all have origins in the primal culture of the first
Day.”
The relationship between ancient Australia and Egypt is real and present in
every sense. Egyptian artefacts, ceremonies, funerary rituals, language, coins, personal
effects, constructions, pyramids and sundry items found in Australia demand a rational
explanation. And it was given, but never by academics, but by those with absolutely no
literacy skills, and close to 80 years ago.
In the early 1930’s Professor Elkin was making contact with one of the last
traditional Aboriginal tribes that had refused to make any direct contact with non-
Aboriginal people or customs. For reasons unstated, one tribe decided to break this
covenant and tried to communicate with Elkin and those of his party. None of the dialects
used by Elkin, or his assistants, were of any assistance. The impasse was breached in a
manner that was as unexpected for Elkin as it was illuminating in determining Aboriginal
historical truths and precincts. “They used ancient Masonic hand signs … many of the
words spoken were of Egyptian origin.”
The use of secret Masonic gestures carries a host of implications and
contradictions, but is barely the tip of the iceberg, and is the seventh compulsory
principle any faith which has prevailed in its integrity and introspective roots, must still
revere as sacred. When the Elders tried to communicate with special hand movements,
they were not only exhibiting proof of direct Egyptian contact, this signing signified a
delineation and hierarchy of knowledge within their religion and lore.
There must be an evolving set of secret teachings found within any scripture
that has remained loyal to its ancient ancestry. That was of course the primary role
Gnosticism served, the teachings were there to cater for seekers of the higher truths
and rituals. Ideally, as was originally intended, there were always meant to be two
complementary strands of Christian worship, with the esoteric scriptures devoted to
sacred knowledge, thus restricted in circulation and public discussion.
One early Gnostic Christian sect, the Ophites, when searching for divine
consultation, would quite literally wrap themselves in the most respected icon of the
Dreaming: the serpent. Initiation into the upper realms of Gnostic lore was an earnest
and lengthy process, but not through the cuts and physical challenges in Australia, the
memorising of lengthy passages and associated feats of devotion were a less painful, but
no less challenging, path to enlightenment.
From the very beginning, as revealed in the Dreaming story Djankuwu, once the
older sister realised their brother had stolen their mystical talismans, she chose to allow
the theft to remain unpunished. Sacred objects, sites and wisdom that stand above all
man-made laws and science have been in existence since the Dreaming began. Isis’ rod,
the Staff of Tet, was reputed to be able bend the laws of science. The Holy Grail, crystals
and magic cords used by Clever-fellas and wee-uns, Stonehenge, and a multitude of sites
and sacred objects have a magical presence and connection to the place of “rest.”
Once a young Aboriginal apprentice successfully accepts his first cut, some
knowledge is shared and a few sacred truths are spoken of, but much more is hidden and
will remain so until the seeker can pass further tests and take more cuts.
The absence of any cut, and for young Aboriginal boys circumcision with a stone
knife was a common practice, was a major obstacle for the ancient Greeks when trying
to convince Egyptian priests to share just a small snippet of their history and culture.
No matter how persuasive or genuine these Greek scholars, scientist and philosophers
were, they were uncircumcised and regarded as children. As it was in Australia, Egyptian
religion was unequivocal in demanding the foreskin had to be removed with a stone
knife, and until that introductory initiation was complete, the Greeks were regarded as
children from a distant land. Only after agreeing to be circumcised by their priests did the
Egyptians begin to open religious books and discussion.
Noah’s male off-spring were also initiated in the same primitive manner, even
though metal was available and firmly established as part of their technology, his children
were circumcised with a stone knife.
As it is in Christianity, which has an exoteric and esoteric set of scriptures, so
too do the Islamic and Judaic religions acknowledge two styles of worship. However,
it is a fragile alliance, and bears ample testimony as to why the mystical and pragmatic
approaches in faith were never destined to sit comfortably under the same roof. And it
is that roof/steeple in all its magnificence which symbolises the eighth principle sourced
from Australia, and highlights why all forms of Gnosticism, particularly the Christian
variants, were doomed to condemned as heretical by their more intrusive and belligerent
big brother.
When Constantine supervised the censorship and restructuring of church and
dictatorship into psalm and legion, first above all priorities was the hybridising of the
Roman Empire into a religious crusade. Cathedrals, buildings, men in control, armies,
order, one book, and all under the jurisdiction of the self-proclaimed 13th Apostle of
Jesus: Constantine. His ordained task was to determine what God wanted in print,
then rule through force and divine intervention. Certainty of purpose and doctrine was
absolute once this church was formally proclaimed, and therein is the dilemma and
inevitable conflict.
The exoteric communal yes is in stark contrast to the introspective Gnostic
maybe. Their disdain for the material and regime, when coupled with the realization
that the Father’s kingdom is found “within,” led to a situation where there can be no set
format or laws when each soul is unique. There can be no Gnostic cathedral, pope or set
of commandments, in fact, the only directives issued by Jesus, related almost entirely to
what shouldn’t occur.
Not only are Mary and Jesus antagonistic to the concept of a pope or church,
they made it clear they had no interest in any form of prescribed prayer, diet, fasting,
circumcision or financial donation to any church. If fortunate enough to have more
than what is needed, one is obligated to give it to someone who is unable to make any
repayment. In completing this list of ten cardinal ‘nos’ Jesus was quite specific in the
Gospel of Thomas when responding to his Apostles unwillingness to relinquish their urge
to impose directives and create structure.
“His followers asked him and said to him, “Do you want us to fast? How should
we pray? Should we give to charity? What diet should we observe?”
Jesus said, “Do not lie, and do not do what you hate, because all things are
disclosed before heaven. For there is nothing hidden that will not be revealed, and there is
nothing covered that will remain undisclosed.”
To neither lie nor intrude into another’s affairs or welfare, sum up the behaviour
and temptations that must be avoided. But as to what should be said and done, that is
why each soul is blessed with free will. Poor performance in past lives lead on to future
lessons, and owing to the truth of reincarnation and personal responsibility, there is no
book or sermon given by any third party that exceeds the status of opinion. It is this
subjective nature, the need for silence and personal reflection, in both a scripture’s
delivery and demeanor, which must be a part of any religion that has kept its mystical
heritage in tact. There can be no supreme leader, no holy building or anointed book that
stands apart. What is said and found within has relevance, everything else is background
noise. Under these conditions not only what is declared, but the delivery and spaces in
between, are vital components and the concluding chapter dedicated to the nine essential
principles of the Dreaming exported abroad.
Intentionally emphasised through length and setting, being the longest and first
reply Jesus offered his Apostles in Pistis Sophia, the style in which Mary does, and
more importantly does not speak when assembling her first question, is reminiscent of
traditional Australian days. One crucial part of Aboriginal ways involves a personal
sabbatical called walkabout. This is a lengthy sabbatical spent alone that is outside
distractions and daily lives, an intensely personal spiritual interlude when the spirits can
be heard, and the 60 minutes needed for Mary to gather her thoughts.
“It came to pass then, when Mary had heard the Saviour say these words,
that she gazed fixedly into the air for the space of an hour. She said: “My Lord, give
commandment unto me to speak in openness.”
Jesus’ response to her request for permission to speak, after one hour of nothing,
seems very Aboriginal. To commend someone in advance, with no words or participation
to base any exaltation upon, is a bold vote of confidence. Jesus knew that after one
hour of continuous interaction with the kingdom of the father, whatever Mary said was
divinely sourced and deserving of praise.
“Mary, thou blessed one, whom I will perfect in all mysteries of those of the
height, discourse in openness, thou, whose heart is raised to the kingdom of heaven more
than all my brethren.”
This carte-blanch invitation to be revealed everything after spending one hour
on an internal walkabout is extremely Aboriginal, and yet another indication as to the
inspiration behind their teachings. Moreover, it appears that his trust was well-founded.
After breaking an hour’s silence with a request to share her musings, Jesus reaffirms
Mary’s unrivalled depth of insight by praising her for being the “fullness of all fullness
and the perfection of all perfections.”
Nor is this the only display of an Aboriginal approach to worship when in contact
with the divine. In the Gospel of Mary, Mary Magdalene questioned Jesus as to how
she had received a vision. Neither challenged the efficacy of such a nebulous method
of receiving spiritual wisdom, it was merely a matter of determining how this process
occurred. Such visions are an integral part of Aboriginal spiritual life, and no-one would
dare question the truth of such a pursuit.
There we have it, the nine central teachings of the Dreaming (of which there are
many others), can be found in a variety of locations and scriptures: but what does it all
mean? Perhaps this all amounts to nothing more than a nine-fold coincidence, or was this
merely the outcome of these concepts and approaches being developed in many faiths
independent of outside influence? Or is this, as we claim, proof of a central organizing
apparatus and Australian spiritual core, from which all forms of religious regime and
philosophy emerged?
Undeniably any conclusion arrived at after comparing religious precedents and
seeking out inspirations is subjective and founded in the circumstantial. Of its own,
our comparison of religions leads on to possibilities, but when bolstered by supporting
archaeology, science and historical records, the possible becomes quite probable.
But there is one overriding truth that must be factored into this equation.
With credentials based in neither science nor books, the original custodians and First
Australians are adamant that they are in no way related to anything African. As far as
we are concerned forget the rest, the case is closed, that truth of itself is sufficient. The
reality is that the archaeology, science, religious texts and history we have presented
which supports an Aboriginal ancestry, serves no function beyond reaffirming what the
First Australians have stated repeatedly.
But alas, how often has the accepted historical accounts been no more than the
conqueror’s version and excuse? The vanquished must first bear the blame for their
defeat. Being of lesser worth the traditions and lore of the losers are invariably regarded
as, at best quaint, and often used as a point of shame, especially so when the people or
nation defeated eschewed the book and letter in preference to oral accounts and rock-
walls.
The Bundjalung Dreaming story, The Frog Who Would be King, describes in
specific detail and geography an ancient event which “happened when the world was
made, years and years ago.” The “king” of “Africa,” repeatedly visited his Australian
counterpart, on each occasion bearing “lions,” “tigers” and an assortment of animals. But
the response and lie never varied, “O we don’t want anything like that. We’ve got ‘em
here in this place.” The Australian king was rightly punished for lying when turned
into a frog, but the story still concedes the benefit all gained from the deceit: “but he
saved Australia from these deadly animals. So now we’ve got all the quiet animals.”
The absence of these “deadly animals” is yet another testimony to the lack of connection between Australia and Africa.
One respected Aboriginal Elder was even more specific, not only in denying
African ancestry, but also through his demand of Homo sapien precedence when
declaring: “all other peoples of the world come from us.” There we have it, there is
nothing more we can add, if this is indeed the real story and heritage from which modern
humans evolved, there is only one question remaining. What went wrong?
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