Women Who Run with the Wolves 🌟🌟🌟🌟🌟

[Lila9]

I recommend the book Women Who Run with the Wolves by Clarissa Pinkola Estés.

https://www.amazon.com/Women-Who-Run-Wolves-Archetype/dp/0345409876

This book shares ancient wisdom in the form of stories and myths about the Wild Woman archetype, which is the core and soul of femininity.

It explores a sovereign and wild femininity that is repressed and demonized in patriarchal societies.

She writes that women, healthy women are like wolves. 

In patriarchal societies, only the Maiden and Mother archetypes are accepted because they are either too innocent and easy to manipulate or serve the order.

I always recommend this book to women who want to connect more deeply with their femininity, especially those who are on a spiritual path but struggle to identify with the more accepted forms of femininity in patriarchal society or feel that something is missing, and would like to gain a deeper understanding and integration of the feminine that was once obvious to our ancestors,witches, priestesses, sorceresses, mystics, and wise women.

The book contains ancient myths and fairytales.

Each myth is studied and deconstructed through a Jungian-psychological lens by Clarissa, who offers lessons about reclaiming the Wild feminine archetype through intuition, creativity (as something essential to the feminine soul), recognizing and avoiding predatory people, self sabotage, healing from patriarchal trauma, setting boundaries, nonconformity, connecting to natural cycles, radical self-love, shadow work, healing the wounded feminine, female solidarity etc.

This book has been life-changing for me and for many women across the globe.

Core Myths in the Book

Bluebeard (French folktale)
La Loba / The Wolf Woman (Mexican folktale)
Vasalisa the Wise (Russian folktale)
The Skeleton Woman (Inuit tale)
The Ugly Duckling by Hans Christian Andersen
The Red Shoes by Hans Christian Andersen
Seal Skin, Soul Skin (Celtic Selkie story)
The Handless Maiden (European folktale)
The Girl Without Hands (related European mythic tale)
The Red Shoes (about destructive obsession and loss of instinct)

Other Stories and Archetypal Tales

The Three-Haired Woman
The Little Match Girl by Hans Christian Andersen
The Black Virgin / Black Madonna legends
Baba Yaga stories from Slavic folklore
The Wild Man stories from European folklore

 

The initial pages of the book (introduction):

Quote

Wildlife and the Wild Woman are both endangered species.
Over time, we have seen the feminine instinctive nature looted, driven back, and overbuilt. For long periods it has been mismanaged like the wildlife and the wildlands. For several thousand years, as soon and as often as we turn our backs, it is relegated to the poorest land in the psyche.

The spiritual lands of Wild Woman have, throughout history, been plundered or burnt, dens bulldozed, and natural cycles forced into unnatural rhythms to please others.
It’s not by accident that the pristine wilderness of our planet disappears as the understanding of our own inner wild natures fades. It is not so difficult to comprehend why old forests and old women are viewed as not very important resources. It is not such a mystery. It is not so coincidental that wolves and coyotes, bears and wildish women have similar reputations. They all share related instinctual archetypes, and as such, both are erroneously reputed to be ingracious, wholly and innately dangerous, and ravenous.
My life and work as a Jungian psychoanalyst, poet, and cantadora, keeper of the old stories, have taught me that women’s flagging vitality can be restored by extensive “psychic-archeological” digs into the ruins of the female underworld. By these methods we are able to recover the ways of the natural instinctive psyche, and through its personification in the Wild Woman archetype we are able to discern the ways and means of woman’s deepest nature.
The modem woman is a blur of activity. She is pressured to be all things to all people. The old knowing is long overdue.
The title of this book. Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype, came from my study of wildlife biology, wolves in particular. The studies of the wolves Canis lupus and Canis rufus are like the history of women, regarding both their
spiritedness and their travails.
Healthy wolves and healthy women share certain psychic characteristics: keen sensing, playful spirit, and a heightened capacity for devotion. Wolves and women are relational by nature, inquiring, possessed of great endurance and strength. They are deeply intuitive, intensely concerned with their young, their mates, and their pack. They are experienced in adapting to constantly changing circumstances; they are fiercely stalwart and very brave.
Yet both have been hounded, harassed, and falsely imputed to be devouring and devious, overly aggressive, of less value than those who are their
detractors. They have been the targets of those who would clean up the wilds as well as the wildish environs of the psyche, extincting the instinctual, and leaving no trace of it behind The predation of wolves and women by those who misunderstand them is strikingly similar.
So that is where the concept of the Wild Woman archetype first crystallized for me, in the study of wolves. I've studied other creatures as well, such as
bear, elephant, and the soul-birds—butterflies. The characteristics of each species give abundant metaphoric hints into what is knowable about the feminine instinctual psyche.
The wild nature passed through my spirit twice, once by my birth to a passionate Mexican-Spanish bloodline, and later, through adoption by a family of fiery Hungarians. I was raised up near the Michigan state line, surrounded by woodlands, orchards, and farmland and near the Great Lakes. There, thunder and lightning were my main nutrition. Cornfields creaked and spoke aloud at night. Far up in the north, wolves came to the clearings in moonlight, prancing and praying. We could all drink from the same streams without fear.
Although I did not call her by that name then, my love for Wild Woman began when I was a little child. I was an aesthete rather than an athlete, and my only wish was to be an ecstatic wanderer.
Rather than chairs and tables, I preferred the ground, trees, and caves, for in those places I felt I could lean against the cheek of God.
The river always called to be visited after dark, the fields needed to be walked in so they could make their rustle-talk. Fires needed to be built in the forest at night, and stories needed to be told outside the hearing of grown-ups.
I was lucky to be brought up in Nature. There, lightning strikes taught me about sudden death and the evanescence of life. Mice litters showed that death was softened by new life. When I unearthed “Indian beads" fossils from the loam, I understood that humans have been here a long, long time. I learned about the sacred art of self-decoration with monarch butterflies perched atop my head, lightning bugs as my night jewelry, and emerald-green frogs as bracelets.
A wolf mother killed one of her mortally injured pups; this taught a hard compassion and the necessity of allowing death to come to the dying. The fuzzy caterpillars which fell from their branches and crawled back up again taught single:
mindedness. Their tickle-walking on my arm taught how skin can come alive.
Climbing to the tops of trees taught what sex would someday feel like.
My own post-World War II generation grew up in a time when women were infantilized and treated as property. They were kept as fallow gardens ... but thankfully there was always wild seed which arrived on the wind. Though what they wrote was unauthorized, women blazed away anyway. Though what they painted went unrecognized, it fed the soul anyway. Women had to beg for the instruments and the spaces needed for their arts, and if none were forthcoming, they made space in trees, caves, woods, and closets.
Dancing was barely tolerated, if at all, so they danced in the forest where no one could see them, or in the basement, or on the way out to empty the trash.
Self-decoration caused suspicion. Joyful body or dress increased the danger of being harmed or sexually assaulted. The very clothes on one’s shoulders could not be called one’s own.
It was a time when parents who abused their children were simply called “strict,” when the spiritual lacerations of profoundly exploited women were referred to as “nervous breakdowns,” when girls and women who
were tightly girdled, tightly reined, and tightly muzzled were called “nice,” and those other females who managed to slip the collar for a moment or two of
life were branded “bad.”
So like many women before and after me, I lived my life as a disguised criatura, creature. Like my kith and kin before me, I swagger-staggered in high
heels, and I wore a dress and hat to church. But my fabulous tail often fell below my hemline, and my ears twitched until my hat pitched, at the very least,
down over both my eyes, and sometimes clear across the room.
I’ve not forgotten the song of those dark years, hambre del alma, the song of the starved soul. But neither have I forgotten the joyous canto
hondo, the deep song, the words of which come back to us when we do the work of soulful reclamation.
Like a trail through a forest which becomes more and more faint and finally seems to diminish to a nothing, traditional psychological theory too soon runs
out for the creative, the gifted, the deep woman. Traditional psychology is often spare or entirely silent about deeper issues important to women: the
archetypal, the intuitive, the sexual and cyclical, the ages of women, a woman’s way, a woman’s knowing, her creative fire. This is what has driven my
work on the Wild Woman archetype for over two decades.
A woman’s issues of soul cannot be treated by carving her into a more acceptable form as defined by an unconscious culture, nor can she be bent into a
more intellectually acceptable shape by those who claim to be the sole bearers of consciousness. No, that is what has already caused millions of women
who began as strong and natural powers to become outsiders in their own cultures. Instead, the goal must be the retrieval and succor of women’s beauteous
and natural psychic forms.
Fairy tales, myths, and stories provide understandings which sharpen our sight so that we can pick out and pick up the path left by the wildish nature.
The instruction found in story reassures us that the path has not run out, but still leads women deeper, and more deeply still, into their own knowing. The 
tracks we all are following are those of the wild and innate instinctual Self.
I call her Wild Woman, for those very words, wild and woman, create llamar o tocar a la puerta, the fairy-tale knock at the door of the
deep female psyche. Llamar o tocar a la puerta means literally to play upon the instrument of the name in order to open a door. It means using
words that summon up the opening of a passageway. No matter by which culture a woman is influenced, she understands the words wild and woman,
intuitively.
When women hear those words, an old, old memory is stirred and brought back to life. The memory is of our absolute, undeniable, and irrevocable
kinship with the wild feminine, a relationship which may have become ghostly from neglect, buried by over-domestication, outlawed by the surrounding
culture, or no longer understood anymore. We may have forgotten her names, we may not answer when she calls ours, but in our bones we know her, we
yearn toward her; we know she belongs to us and we to her. It is into this fundamental, elemental, and essential relationship that we were born and that in our essence we are also derived from. The Wild Woman
archetype sheaths the alpha matrilineal being. There are times when we experience her, even if only fleetingly, and it makes us mad with wanting to
continue. For some women, this vitalizing “taste of the wild” comes during pregnancy, during nursing their young, during the miracle of change in oneself
as one raises a child, during attending to a love relationship as one would attend to a beloved garden.
A sense of her also comes through the vision; through sights of great beauty. I have felt her when I see what we call in the woodlands a Jesus-God
sunset. I have felt her move in me from seeing the fishermen come up from the lake at dusk with lanterns lit, and also from seeing my newborn baby’s
toes all lined up like a row of sweet com. We see her where we see her, which is everywhere.
She comes to us through sound as well; through music which vibrates the sternum, excites the heart; it comes through file drum, the whistle, the call,
and the cry. It comes through the written and the spoken word; sometimes a word, a sentence or a poem or a story, is so resonant, so right, it causes us
to remember, at least for an instant, what substance we are really made from, and where is our true home.
These transient “tastes of the wild” come during the mystique of inspiration—ah, there it is; oh, now it has gone. The longing for her comes when one
happens across someone who has secured this wildish relationship. The longing comes when one realizes one has given scant time to the mystic
cookfire or to the dream- time, too little time to one’s own creative life, one’s life work, or one’s true loves.
Yet it is these fleeting tastes which come both through beauty as well as loss, that cause us to become so bereft, so agitated, so longing that we
eventually must pursue the wildish nature. Then we leap into the forest or into the desert or into the snow and run hard, our eyes scanning the ground,
our hearing sharply tuned, searching under, searching over, searching for a clue, a remnant, a sign that she still lives, that we have not lost our chance.
And when we pick up her trail, it is typical of women to ride hard to catch up, to clear off the desk, clear off the relationship, clear out one’s mind, turn
to a new page, insist on a break, break the rules, stop the world, for we are not going on without her any longer.
Once women have lost her and then found her again, they will contend to keep her for good. Once they have regained her, they will fight and fight
hard to keep her, for with her their creative lives blossom; their relationships gain meaning and depth and health; their cycles of sexuality, creativity,
work, and play are reestablished; they are no longer marks for the predations of others; they are entitled equally under the laws of nature to grow and to
thrive. Now their end-of-the-day fatigue comes from satisfying work and endeavors, not from being shut up in too small a mindset, job, or relationship.
They know instinctively when things must die and when things must live; they know how to walk away, they know how to stay.
When women reassert their relationship with the wildish nature, they are gifted with a permanent and internal watcher, a knower, a visionary, an
oracle, an inspiratrice, an intuitive, a maker, a creator, an inventor, and a listener who guide, suggest, and urge vibrant life in the inner and outer worlds.
When women are close to this nature, the fact of that relationship glows through
them. This wild teacher, wild mother, wild mentor supports their inner and outer lives, no matter what.
So, the word wild here is not used in its modem pejorative sense, meaning out of control, but in its original sense, which means to live a natural life,
one in which the criatura, creature, has innate integrity and healthy boundaries. These words, wild and woman, cause women to remember who
they are and what they are about. They create a metaphor to describe the force which funds all females. They personify a force that women cannot live
without.
The Wild Woman archetype can be expressed in other terms which are equally apt. You can call this powerful psychological nature the instinctive
nature, but Wild Woman is the fence which lies behind that. You can call it the natural psyche, but the archetype of the Wild Woman stands behind that
as well. You can call it the innate, the basic nature of women. You can call it the indigenous, the intrinsic nature of women. In poetry it might be called
the “Other,” or the “seven oceans of the universe,” or “the far woods,” or “The Friend.”
 

 

 

Edited 20 hours ago by Lila9

[VioletFlame]

Oh heck yes, I LOVE this book, excellent recommendation!!! Very much based on Jungian principles & concepts. 

Edited 18 hours ago by VioletFlame

[Lila9]

23 minutes ago, VioletFlame said:

Oh heck yes, I LOVE this book, excellent recommendation!!! Very much based on Jungian principles & concepts. 

Thank you for sharing ✨

[Judy2]

Thank you for the reminder, Lila! This one's already on my list. 

[Lila9]

@Judy2 I would really love for you to read this 🌹

[Natasha Tori Maru]

I've read this one 3/4 times TBH - good rec 

[Judy2]

10 hours ago, Lila9 said:

@Judy2 I would really love for you to read this 🌹

okay, i will:) it's good to know that everyone here recommends it so much.

Edited 7 hours ago by Judy2

[Lila9]

@Natasha Tori Maru Pleased to know that 🌸

[Lila9]

4 hours ago, Judy2 said:

okay, i will:) it's good to know that everyone here recommends it so much.

 It’s quite long and may take time to finish and integrate, but it’s the kind of book you can return to many times throughout life and still find it relevant ✨

[Natasha Tori Maru]

2 minutes ago, Lila9 said:

 It’s quite long and may take time to finish and integrate, but it’s the kind of book you can return to many times throughout life and still find it relevant ✨

Yes! And I will add - as I have grown through life and gained experience, the book has delivered new meanings and messages. Definitely worth re-reading  

[Lila9]

53 minutes ago, Natasha Tori Maru said:

Yes! And I will add - as I have grown through life and gained experience, the book has delivered new meanings and messages. Definitely worth re-reading  

🔥💯