Review
“Women Who Run with the Wolves isn’t just another book. It is a gift of profound insight, wisdom, and love. An oracle from one who knows.”—Alice Walker
“I am grateful to Women Who Run with the Wolves and to Dr. Clarissa Pinkola Estés. The work shows the reader how glorious it is to be daring, to be caring, and to be women. Everyone who can read should read this book.”—Maya Angelou
“An inspiring book, the ‘vitamins for the soul’ [for] women who are cut off from their intuitive nature.”—San Francisco Chronicle
“Stands out from the pack . . . a joy and sparkle in [the] prose . . . This book will become a bible for women interested in doing deep work. . . . It is a road map of all the pitfalls, those familiar and those horrifically unexpected, that a woman encounters on the way back to her instinctual self. Wolves . . . is a gift.”—Los Angeles Times
“A mesmerizing voice . . . dramatic storytelling she learned at the knees of her [immigrant] aunts.”—Newsweek
“The work of Clarissa Pinkola Estés, rooted in old and deep family rites and in archetypal psychology, recognizes that the soul is not lost, but has been put to sleep. This volume reminds us that we are nature for all our sophistication, that we are still wild, and the recovery of that vitality will itself set us right in the world.”—Thomas Moore, author of Care of the Soul
From the Inside Flap
"WOMEN WHO RUN WITH THE WOLVES isn't just another book. It is a gift of profound insight, wisdom, and love. An oracle from one who knows."
Alice Walker
Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls "psychic archeological digs" into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype.
Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.
From the Back Cover
"WOMEN WHO RUN WITH THE WOLVES isn't just another book. It is a gift of profound insight, wisdom, and love. An oracle from one who knows."
Alice Walker
Within every woman there is a wild and natural creature, a powerful force, filled with good instincts, passionate creativity, and ageless knowing. Her name is Wild Woman, but she is an endangered species. Clarissa Pinkola Estes, Ph.D., Jungian analyst and cantadora storyteller shows how women's vitality can be restored through what she calls "psychic archeological digs" into the ruins of the female unconsious. Using multicultural myths, fairy tales, folk tales, and stories, Dr. Estes helps women reconnect with the healthy, instinctual, visionary attributes of the Wild Woman archetype.
Dr. Estes has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.
About the Author
Clarissa Pinkola Estés is an American poet, author, and spoken word artist.
Excerpt. © Reprinted by permission. All rights reserved.
Introduction
Singing Over the Bones
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 modern 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 stones 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 ghosty 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.
After describing the familial and cultural obstacles that modern women face in expressing their wisdom and creative energy, the Jungian analyst unfolds a mesmerizing group of myths and folktales that reveals feminine power not often encouraged or seen by others. Helping women move beyond the expected roles of nurturer or innocent child, these stories fill the air with courage and potential--not to dominate others but to become open to one's gifts and to give them tangible life in the world. The arresting sensuality of the author's voice adds fitting intensity to her message that authentic living requires that a woman unconditionally accept her passions and sexual drives, do the work of cultivating them, and protect them from being squelched or subverted by others. T.W. © AudioFile 2010, Portland, Maine
It means to establish territory, to find one’s pack, to be in one’s body with certainty and pride regardless of the body’s gifts and limitations, to speak and act in one’s behalf, to be aware, alert, to draw on the innate feminine powers of intuition and sensing, to come into one’s cycles, to find what one belongs to, to rise with dignity, to retain as much consciousness as possible.Highlighted by 8,134 Kindle readers
