Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype | Page 10 of 410

Author: Clarissa Pinkola Estes | Submitted by: Maria Garcia | 41984 Views | Add a Review

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sity, and in the streets. She leaves footprints for us to try for size. She leaves footprints wherever there is one woman who is fertile soil.

“Where does she live? At the bottom of the well, in the headwaters, in the ether before time. She lives in the tear and in the ocean. She lives in the cambia of trees, which pings as it grows. She is from the future and from the beginning of time. She lives in the past and is summoned by us. She is in the present and keeps a chair at our table, stands behind us in line, and drives ahead of us

on the road. She is in the future and walks backward in time to find us now.

“She lives in the green poking through snow, she lives in the rustling stalks of dying autumn com, she lives where the dead come to be kissed and the living send their prayers. She lives in the place where language is made. She lives on poetry and percussion and singing. She lives on quarter notes and grace notes, and in a cantata, in a sestina, and in the blues. She is the moment just before inspiration bursts upon us. She lives in a faraway place that breaks through to our world.

“People may ask for evidence, for proof of her existence. They are essentially asking for proof of the psyche. Since we are the psyche, we are also the evidence. Each and every one of us is the evidence of not only Wild Woman’s existence, but of her condition in the collective. We are the proof of this ineffable female numen. Our existence parallels hers.

“Our experiences of her within and without are the proofs. Our thousands and millions of encounters with her intra-psychically through our night dreams and our day thoughts, through our yeanlings and inspirations, these are the verifications. The fact that we are bereft in her absence, that we long and yearn when we are separated from her, these are 3

the manifestations that she has passed this way.. .”

My doctorate is in ethno-clinical psychology, which is the study of both clinical psychology and ethnology, the latter emphasizing the study of the psychology of groups, and tribes in particular. My post-doctoral diploma is in analytical psychology, which is what certifies me as a Jungian psychoanalyst. My life experience as cantadora/mesemondo, poet, and artist informs my work with analysands equally.

Sometimes I am asked to tell what I do in my consulting room to help women return to their wildish natures. I place substantial emphasis on clinical and developmental psychology, and I use the simplest and most accessible ingredient for healing—stories. We follow the patient’s dream material, which contains many plots and stories. The analysand’s physical sensations and body

memories are also stones which can be read and rendered into consciousness.

Additionally, I teach a form of powerful interactive trancing that is proximate to Jung's active imagination—and this also produces stones which further elucidate the client’s psychic journe

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Great book, nicely written and thank you BooksVooks for uploading

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