Aboriginal Wisdom Quotes

To understand the Dreamtime, you must understand that we do not own the land. The land is our mother and she owns and nurtures us.

The renaissance of interest in Eastern spiritual philosophies, various mystical traditions, meditation, ancient and aboriginal wisdom, as well as the widespread psychedelic experimentation during the stormy 1960s, made it absolutely clear that a comprehensive and cross-culturally valid psychology had to include observations from such areas as mystical states; cosmic consciousness; psychedelic experiences; trance phenomena; creativity; and religious, artistic, and scientific inspiration.

Long dismissed as children's stories or 'myths' by Westerners, Australian Aboriginal stories have only recently begun to be taken seriously for what they are: the longest continuous record of historic events and spirituality in the world.

I don’t presume to grasp Aboriginal knowledge fully. It comes from a way of knowing the earth—an epistemology—different from that of my own culture. It speaks of being attuned to the blooming of the bitterroot, the running of the salmon, the cycles of the moon. Of knowing that we are tied to the land—the trees and animals and soil and water—and to one another, and that we have a responsibility to care for these connections and resources, ensuring the sustainability of these ecosystems for future generations and to honor those who came before. Of treading lightly, taking only what gifts we need, and giving back. Of showing humility toward and tolerance for all we are connected to in this circle of life. But what my years in the forestry profession have also shown me is that too many decision-makers dismiss this way of viewing nature and rely only on select parts of science. The impact has become too devastating to ignore. We can compare the condition of the land where it has been torn apart, each resource treated in isolation from the rest, to where it has been cared for according to the Secwepemc principal of k̓wseltktnews (translated as “we are all related”) or the Salish concept of nə́c̓aʔmat ct (“we are one”). We must heed the answers we’re being given.

You have the power these women exemplify coursing through your veins.

Good and evil are both within us. And when our primitive ancestors humanized these natural qualities of the mind, they got two completely opposite supernatural characters. One was the merciful lord almighty and the other was the wicked devil.

Aborigines, like other indian tribes, believe that people today have less of this life energy than in the past. Because life energy is the common source between human beings and nature, the loss of it parallels the loss of connection between human beings and their relations: the plants, animals, stones, water, sky, the Earth, and all of creation. Restoring life energy to its original condition of fullness may be the key to recovering lost potentials and realizing that "the Kingdom of Heaven is in our midst.

The time has come for you, your Tribe, and all First Peoples. Together, you must learn, remember, and teach the languages, songs, and stories of your ancestors so you may rise once again as true Shepherds of Earth. Teach your quiet light and wisdom to all that they may know, love, and honor all Spirits and the circle of life.

In Japan, there is no question of the existence of ishin-denshin, a mutual understanding that arises through unspoken communication.  The word itself means “what the mind knows, the heart transmits” and suggests the same esoteric heart transmission as is found in Tibetan Buddhism.  There, the true understanding of the nature of reality cannot be communicated in words, and the understanding must instead be transmitted from the heart of the master to the student.  In Original Wisdom, Robert Wolff described the uncanny knowledge of Malaysian aboriginal tribes.  But in these cultures, psychic ability is not a goal to be strived after.  Instead, it is merely a fact of living.

Spiritual life was much more significant than material life for the Australian Aboriginal people. Instead of putting their surplus energy into squeezing more food out of the land, Aborigines expended it on intangibles: spiritual, intellectual and artistic activities. They carried their palaces on their backs, their cathedrals were built in their minds and they felt no need to glorify human heroes. It is in the mind and the creativity of the spirit – in the intangible rather than the tangible artefacts – that Aboriginal society stands out.

When I take people out into the land I say: 'Let's watch the land talk to us.' And you'll see some jaws drop. But that's what it's doin' - it's talking to us without a voice. Our land does that all the time; our water does that, our wind. Grandmother Moon, Grandfather Sun do it all the time. They show us things, what's happening. They are talking to us constantly. And what do we do? We ignore them; we ignore what the Mother, the land is telling us.

Mowaljarlai rarely answered questions with an abstract explanation; he always told a story. His was not a fragmented world, divided into the convenient disciplinary languages and jargon that seem to be required for the understanding of concepts and principles in, for example, mathematics, physics, art and literature. Not only did he not have these languages; he thought this was a strange way to arrive at understanding the way in which the world lives in itself. It baffled him that whitefellas developed their knowledge by busting things up, reducing things to little pieces separate from everything else that contributes to their nature. For him, everything in creation is not only living and interconnected, but exists in a story and story cycle. Yet his knowledge of what whitefellas call ‘science’ was extraordinary.” p80-1.

The Europeans also did not understand the main reason behind the men’s elaborate initiation ceremonies and why they travelled and educated themselves much longer than the women. They saw it as another example of the men’s high status. The law stories, however, reveal another view: the Nhunggabarra male ancestors are portrayed as reckless and aggressive and responsible for most mistakes. Hence, men need extra schooling and experience to mature and become responsible citizens in Aboriginal society. The men had to compensate for their lack of maturity and knowledge by learning from others and by conducting more ceremonies during their time on earth.

How we name things is closely connected with how we perceive them. Why else would colonisers rename everything?

He believes — and I believe it too,” Mr. Foster said, “that this world is created, and all men and women are created, by the entrance of certain greatprinciples into aboriginal matter. We call them by cold names; wisdom and courage and beauty and strength and so on, but actually they are very great and mighty Powers. It may be they are the angels and archangels of which the Christian Church talks — andMiss Damaris Tighe — I do not know. And when That which is behind them intends to put a new soul into matter it disposes them as it will, and by a peculiar mingling of them a child is born; and this is their concern with us, but what is their concern and business among themselves we cannot know. And by this gentle introduction of them, every time in a new and just proportion, mankind is maintained. In the animals they are less mingled, for there each is shown to us in his own becoming shape; those Powers are the archetypes of the beasts, and very much more, but we need not talk of that.

Traditional aboriginal teachings seem to suggest that people will always have different perceptions of what has taken place between them. The issue, then, is not so much the search for “truth” but the search for—and the honouring of—the different perspectives we all maintain.

Grasp that, and you will not be surprised to learn that the males of these primitive people held their own sex in such veneration that quite young ones—puny in intellect, and without education—were, by act of senate, qualified to elect senators, enter upon the government of the world, and occupy the highest offices to the exclusion of the Infinite Intelligence, where possessed by women. So those poor vain creatures, with much, assumption of wisdom, though still very apelike in various ways, made laws affecting woman's liberty, property, and even her children, without consulting her, her happiness, or any higher feeling than their own self-love, comfort and aboriginal greed. In short, the women up to past the nineteenth century were really slaves in all but the name.

A strategy is only good if the community sees tangible and sustainable results.

If your idea benefits people without harming the planet, you're already ahead.

Results speak louder than promises - community empowerment thrives on evidence.

Solutions that work are more valuable than brilliant theories.

We must prioritise effectiveness over elegance in community solutions.

What matters isn't how innovative an idea is, but how well it sustainably serves the community.

Effective action is always better than beautiful rhetoric.

Our communities deserve practical solutions, not just inspiring speeches.

Community development must focus on tangible impacts and results, rather than political interests or favouritism.

Favouritism doesn’t build communities; actions and genuine impacts do.

Community development isn’t about looking good; it’s about doing good.

Forget the politics... good community work is measured by real outcomes, not just talk.

Wisdom isn’t about knowing everything... it's knowing what matters to your community.

Sustainability isn't a trend - it's the cornerstone of our ancestors' teachings.

To move forward, we must respect the wisdom of those who walked before us.

The measure of success in community development is durability, not headlines.

Every sustainable decision today honours future generations.

Impact doesn't require loud voices, just purposeful ones.

A community's strength grows when we blend traditional wisdom with new ideas.

Real innovation is accessible - it benefits everyone, not just a privileged few.

The true test of innovation is whether it nurtures the community’s collective wellbeing.

Real impact comes from actions measured by lasting change, not temporary applause.

Actions delivering genuine outcomes sustainably are always better than ambitious inaction.

Real change happens when we prioritise community wellbeing above economic returns, and honour wisdom over convenience.

Sustainable transformation is driven by placing community needs above profit-driven motives, and wisdom above easy solutions.

Our economies aren't designed around profits or politics; they're centered around community.

First Nations community development focuses neither on capitalist profits nor communist controls, but on community outcomes.

Our entrepreneurship isn't capitalism or communism; it's practical results centred around community wellbeing and sustainable development.

First Nations entrepreneurship moves beyond capitalist profit motives and communist bureaucracy, embracing success defined by community wellbeing.

First Nations development challenges capitalist and communist structures made for elites, creating paths toward genuine community success.