IN the first issue (February 1978) issue of Dawnpoint, a new magazine published by the Humanistic Psychology Association, Bob Samples reviewed Nancy Wood's Many Winters. In his review he characterized aggressive Western 'linear-logical, ego-centric, voracious, almost predatory cerebral pursuit' of nature's wealth and bewildering Eastern thought in which 'scorecards disappear, winners and losers are not identifiable' as contradistinctive to Native American thought which has as its core a vision that is a 'sacred, mystical, affiliation with nature. Many researchers, such as Emerson,2 have made comprehensive comparisons of Amerindic traditions and mythology with those of Greek mythology or the ancient Near East in doctrines, ideas, and customs, but few have made comparisons with the Australian aboriginal lore. It is my purpose in this paper to draw some parallels between the aboriginal beliefs of the New Mexican Indians and those of the outbacks of Australia, using as specific points of reference Nancy Wood's Many Winters (1974) and Charles P. Mountford's The Dawn of Time (1969), as these works relate to Bob Sample's critical thesis: 'To the Western mind whose aggression is bent on conquering nature, and to the Eastern mind which creates an equivalency between human and nature, the Native American (and the Australian aborigine) vision represents a departure. (For them) nature is the mother, the god, the universal seer. It is not resource nor ornament in the same way it is in the other thought traditions. Nature is primal.3 Mountford and Wood, in their introductions to their books, reflect the solar mythologist Max Mileller's delight in the products of 'a people who still think and speak mythologically.4 According to Mountford, the myths of the Australian aborigines are accepted as a record of absolute truth, as is reflected in their saying: 'As it was done in the Dreamtime, so must it be today.' Wood reminds her readers of the fact that the Puebloans have kept their religion and way of life intact for nearly a thousand years because it is 'a way of life, a belief stronger than governments or gain. In both cultures unchanging, rigid tribal training, generation after generation, has become 'fossilized' as social and moral laws preserved in tribal customs. The elderly informant from Taos in his effort to provide Nancy Wood with a 'key to all understanding' critically observed that 'the white man seeks to buy land which does not belong to anyone. Everything has worth only if it can be used. Land was put here to be thanked and used gently.'6