LAS MUJERES QUE CORREB CON LOS LOBOS parte 4

In this sense, a woman who has lived a tortured existence and has gone deep into it acquires an invaluable depth, even if she comes to it through pain. If you fulfill the hard task of clinging to consciousness, you will come to reach a wave and flourishing spiritual life and a fiery self- confidence,

whatever the occasional vacillations of the ego. There is a time in our life, as a rule, when we reach middle age, when a woman has to make a decision, possibly the most important psychic decision of her future life, and it is to feel bitter or not. Women usually arrive at this situation at the end of 30 or early quarantine. They' re up to the top of everything. They' re up to their hats they can ' t anymore. It is possible that his dreams of twenty years have withered.

There may be hearts, broken, marriages, broken, promises, broken. A body that has lived long enough to collect the rubble. It'

s inevitable. But if a woman returns to instinctive nature, instead of sinking into bitterness, she will relive and be reborn Every year the vesnos are born they are usually a baby with drowsy eyes with the dark fur, covered with earth and straw, that they do not stop whining, but that immediately they wake up and show themselves playful and charming, and they just want to be close and receive pampering, they want to play, they want to grow.

The woman who returns to instinctive and creative nature will return to life will feel the desire to play, will continue to want to grow in both depth and width. But first a purification must take place. I would like to initiate my readers into the concept of breaks that I have developed in my work. Anyone who has visited old Mexico, New Mexico, Southern Colorado, Arizona or certain regions of the south of the United States will have seen a few white

crosses on the edge of the roads. It' s the so- called nine breaks. They can also be seen at the edge of cliffs on picturesque but dangerous roads in Greece, Italy and other Mediterranean countries. Sometimes the crosses are grouped in number of two, three or five and there are engraved names of persons Jesus Mendez, arturo, well, sources Gimny abeita. Sometimes the names are written with nails, sometimes they are painted and carved on the wood.

As a rule, crosses are profusely adorned with artificial or natural flowers, or with shiny freshly cut straw, whose brightness makes wooden arms shine like gold under the sun. Sometimes the rest consists simply of two sticks or two pieces of pipe tied with a piece of rope and nailed to the ground. In the most stony steps, the cross is usually painted on a large gys rock at the edge of the road. Breaks are symbols that commemorate a death right

there. Right there, someone' s journey through life was unexpectedly interrupted. There was a traffic accident or someone walking along the road died of heatstroke or there was a brawl. Something happened that forever altered that person’ s life and that of others. Women have died a thousand deaths before they turned twenty years old, they have gone in this direction and in that direction and have been isolated. They have had dreams and hopes that have also been truncated.

Any woman who says otherwise is still asleep. All this justifies the existence of rests. Even though all these things strengthen the processes of individuation and differentiation, maturing and external development, flourishing, awakening and consciousness are also great tragedies and as such, you have to regret taking rest means taking a look at your own life and marking the places where small deaths and large deaths have occurred.

I like to trace the itinerary of a woman' s life on a large sheet of white- coloured parchment paper and point out with a cross the places of the graph, starting with her childhood to the present, in which different fragments and pieces of her self and her life have died. We pointed out where the roads were that were not taken, the roads interrupted, the ambushes,

the betrayals and the deaths. I place a little cross in the places of the itinerary whose disappearance would have had to cry or to one of crying, and then I write in the background the word forgotten in reference to the things that the woman intuits, but they have not yet surfaced. I also write forgiving in reference to the things that the woman has released to a good

extent. Then I invite you to take breaks, to sit down with the itinerary of your life and to wonder where the crosses are, where are the places to remember those to bless. They all have meanings that have been incorporated into their present life. They must be remembered, but they must be forgotten at the same time. That takes time and patience. Let us remember that in the bear of the crescent moon, the woman offered a prayer for orphans and dead wanderings to rest. That' s what you do on break.

The rest is a conscious practice that honors the dead orphans of the yes, who sympathizes with them and finally gives them burial. We must be kind to ourselves and give rest to the aspects of our person that were going somewhere but never came to him. Rests mark the place of death, the dark moments, but they are also loving tickets for one' s own suffering. They

' re transformative. I' ll never insist too much on the convenience of nailing things to the ground so they don' t follow us wherever we go. I will never overemphasize the advisability of burying wounded instinct and anger. Women and men tend to end past events by saying I him her. They did everything they could, but the fact of saying did what they could does not amount to forgiveness, even if it was true. This peremptory statement excludes the

possibility of healing. It' s kind of like applying a tourniquet over a deep wound. Leaving the tourniquet beyond a certain period of time causes gangrene due to lack of circulation. The suppression of anger and pain is of no use if a woman' s instinct is hurt. They faced several challenges related to

cholera. First of all, they often have difficulties in recognizing intrusion, are slow to realize the territorial violations and do not perceive their own anger until it is thrown at them, as happens to man at the beginning of dry trees,

the rage falls upon it as in an ambush. This gap is the result of the injury of the instincts of the girls, caused by the exhortations that are often made to them, not to repair disagreements, to try to put peace at all costs, not to intervene and to resist the pain until

things return to their path or disappear provisionally. Such women do not act by following the anger they feel, but rather throw away the weapon or experience a delayed reaction several weeks, months or even years later, realizing what they would have had or could have said or done. Such behavior is not usually due to shyness or introversion, but to excessive consideration of others, an exaggerated effort to be gentle in self- damage and insufficient action dictated by the soul.

The wild soul knows when and how to act. That' s enough for the woman to listen to him. The right reaction consists of insight and an adequate amount of properly mixed compassion and strength. The wounded instinct must be cured by practicing the imposition of solid limits and by practicing the offer of firm ones if possible generous answers that do not yield, however, to the temptation of

weakness. A woman may have difficulty in unleashing her anger, even if such suppression is detrimental to her life, even if it obsessively forces her to revive events of years ago with the same force as if they had occurred the day before. Insisting on talking about trauma and doing so with great intensity over a certain period of time is very important for healing, but in the end, all wounds have to be sutured and should be left to become scar tissue.

Collective anger, anger or collective anger is also a natural function. There is the phenomenon of group injury, group pain. Women who acquire social, political or cultural consciousness often discover the need to face the collective anger that passes through

their bodies over and over again. From a psychic point of view, it is healthy for women to experience such anger and it is psychically healthy that they use this anger derived from injustice to seek the means capable of producing the necessary change. But it is not psychologically healthy to neutralize anger in order to feel nothing and therefore not to demand evolution and change, as is the case with

personal anger. Collective anger is also a teacher. Women can consult her, ask her questions alone or in the company of other women and act accordingly. There is a difference between carrying an old encrusted anger inside and waving it with a new cane to see what constructive uses can be applied. Constructive anger can be used with benefit as motivation for the search or offer of support for the search, for means that induce groups and individuals to dialogue or to demand responsibilities,

progress and improvements. These are the processes that women who become aware have to follow in patterns of behaviour. The experience of deep reactions to disrespect, threats and injuries is part of a healthy instinctive psyche. The vehement reaction is a logical and natural part of learning about the collective worlds, the soul and

the psyche. The persistence of ancient anger, should cholera become an obstacle to thought and creative action again, it should be softened or modified in women who have spent a considerable period of time overcoming trauma, whether it was due to cruelty, oblivion, disrespect, recklessness, arrogance or ignorance of someone, or simply to fate. There comes a time when one must forgive so that the

psyche can be liberated and regain its normal state of peace and serenity. Ten when it is difficult for a woman to give free rein to anger or rage, this is usually because she uses anger to strengthen herself. And, while such a thing may have been timely at first, later on the woman has to walk carefully, for a permanent anger is a fire that ends up burning

her primary energy. Persistence in that State is something like passing through life and trying to live a balanced existence by stepping on the accelerator to the bottom. However, the burning anger does not have to be considered a substitute for a passionate life. It is not about life in its fullness. It is a defensive attitude that costs a lot to maintain, when that attitude is no longer

necessary to protect itself after some time. Cholera burns to extremely high temperatures, contaminates our ideas with its black smoke, and obstructs other ways of seeing and understanding. But I' m not going to lie brazenly and tell a woman that today or next week she will be able to eliminate all her anger and this will disappear forever. The anxiety and torment of the past emerge in the psyche with a cyclical character. Although a deep purification exterminates much of ancient pain

and anger, the residue can never be completely erased. You have to leave some light ashes, not a devouring fire. Therefore, the cleansing of residual cholera must become a periodic hygienic ritual that frees us, for the fact of taking ancient cholera beyond the extreme to which it could be useful to us, is tantamount to experiencing constant anxiety. As much as we' re not aware of her. Sometimes people get confused and believe that being stuck in an ancient

anger is about making a fuss, altering and throwing objects. Out there in most cases, that' s not what it' s all about. It consists more of a perennial feeling of tiredness, of walking through life under a thick layer of itself, of destroying everything that is promising tender hopeful. It consists of being afraid of losing before opening your mouth. It consists of reaching within the ignition point, whether it is felt on the outside or not.

It consists of observing an irritable silence of defensive character. It' s about feeling helpless. But there is a way out of this situation and this means forgiveness. Ah forgiveness you say anything but forgiveness truth. However, you know in the depths of your heart that one day, at some point, you will come to it. It may not happen until the moment of death,

but it will happen, think about the following. Many people have difficulty granting forgiveness because they have been taught that this is a unique act to be completed in a single session. But it' s not like that. Forgiveness has many layers and many seasons. In our culture we have the idea that he forgives being 100% or all or nothing. We are also taught that forgiveness

means ignoring, behaving as if something had not happened. Nor is that the woman, who is able to bestow on someone or something tragic, hurt herself. A pardon rate of ninety- five percent is almost worthy of beatification, if not holiness. Thirty- five percent forgiveness and twenty- five percent not know if I can ever forgive at all and I don' t even know if I want to. It' s more normal. But sixty percent forgiveness accompanied by forty percent I don' t know, I' m not sure

and I' m still thinking about it. He' s definitely fine. A forgiveness level of fifty percent or less allows to reach the degree of work in progress less than ten percent you just started. You haven' t even tried seriously yet, but in any case, once you' ve reached something more than half. The rest comes from his steps counted as a rule, with small increments. The most important thing about forgiveness is to start and continue. Fulfillment is a lifelong task. You have all the rest of your life

to keep working at the lowest percentage. It is clear that if we could understand, everything, everything could be forgiven, but most people need to stay long in the alchemical bath. To get there doesn' t matter. We have the healer and, therefore, have the patience to accomplish the task. Some people, by innate temperament, can forgive more easily than others. In some it is a gift but in most cases it is a gift to be learned. Just like you learn a technique. It seems that vitality and essential

sensitivities affect the ability to ignore things. Strong vitality and high sensitivity do not always allow you to easily overlook offenses. You' re not bad if you ' re hard to forgive and you' re not a saint if you do it each in their own way and all in due time. However, to be able to heal we really have to tell our truth, not only our sorrow and our pain, but also the damage, anger and indignation that were

caused, and also feelings of atonement or revenge. We experience the old healer of yes who understands human nature with all its weaknesses and grants forgiveness as long as she is told the pure truth and not only grants a second chance, but very often grants several opportunities. Let us now see what the four levels of forgiveness are. These phases I have developed and used in my work with traumatized people over the years. Each level has several strata. They can be

applied in any order you want and for as long as you want. But I have arranged them in the order in which I encourage my clients to start working. The four phases of forgiveness. Move away, let go, run away, tolerate, refrain, punish, forget, tear away from memory, not think, forgive, give up the debt, turn away so that you can start to forgive. It is good to step aside for some time,

that is, stop thinking for some time about that person or event. That doesn' t mean leaving something to do, but rather taking a vacation. This prevents us from exhausting ourselves and allows us to strengthen ourselves in another way and enjoy other joys in our lives. It is a good practice that prepares us for the renunciation of debt collection that will later accompany forgiveness. Leave the

situation, I remember the matter as many times as necessary. It is not a question of ignoring something, but of gaining agility and strength to be able to distance ourselves from the matter. Away, that is, getting back to knitting, writing, going to that ocean, learning or, loving something that strengthens us and distance ourselves from the matter for some time is a right,

good and healthy attitude. The injuries of the past will harass a woman much less if she assures the injured psyche that now she will apply softening balm to her and later, she will address the whole question of the cause of those injuries. Tolerate. The second phase is that of tolerance understood in the sense of refraining, punishing, not thinking, not doing little or much. It is extremely useful to practice this kind of restraint, since with them the issue

is condensed in a particular place and it is not spilled everywhere. In this way, the woman can concentrate on the moment when she will begin to move on to the next phase. That doesn' t mean going blind or dead and losing defensive surveillance. It means looking at the situation with a certain benevolence and seeing what the result is. Tolerating means to be patient, to endure, to channel emotion. All these things are powerful medicines, practice them as

much as you can, because it is a pure experience. You don' t have to. You can choose one of them, for example, patience and practice it. You can refrain from commenting and murmuring, punitive in nature, from behaving with hostility or resentment. Refraining from punishment and necessary punishment strengthens

the integrity of action and soul. Tolerating is tantamount to practicing generosity, thus allowing the great compassionate nature to participate in matters that have previously provoked emotions ranging from mild irritation to anger to forget. To forget means to rip from memory, to refuse to think, in other words, to let go, to loosen the prey, especially from memory to forget does not mean to behave as

if the brain had died. Conscious oblivion is tantamount to letting go of the event, not insisting that it be kept in the foreground, but rather letting it leave the part and withdraw to the background. We practice the conscious vision by refusing to evoke the annoying questions, refusing to remember the forgetfulness is an active, not passive effort. It means not to entertain yourself with certain questions and not to turn them around, not to be irritated with repetitive thoughts images

or emotions. Conscious oblivion means deliberately abandoning obsessions, voluntarily distancing ourselves and losing sight of the object of our anger, not looking back and living in a new landscape, creating a new life and new experiences to think about, rather than thinking about the old ones. This kind of oblivion does not erase him, I remember, but on earth the emotions surrounding him forgive. There are many ways and means to forgive an offense to a person, community, or

nation. It is worth remembering that definitive forgiveness is not a surrender, It is a conscious decision to stop, to hold grudges, which means to forgive a debt and to abandon the determination to retaliate. You are the one who has to decide when to forgive and which ritual should be used to celebrate the event. You decide that debt doesn' t have to be paid anymore. Some people choose to grant a full pardon, exempting the offender from the obligation

to pay compensation now or later. Others choose to interrupt the process, desist from collecting the debt in its entirety and say that what has been done is there. What has been paid so far is enough. Another form of forgiveness is to exonerate a person without having satisfied any form of emotional or other compensation. For some people, the conclusion of forgiveness means looking at the other with indulgence, which is the easiest thing when it comes to relatively mild offenses.

One of the most profound forms of forgiveness is to offer in the way that is a passive help to which eleven has offended us, which does not mean to introduce the head into the basket of snakes, but to respond from an attitude of mercy, security and willingness twelve. Forgiveness is the culmination of all preceding, all tolerance and all forgetfulness. It does not mean abandoning one'

s own protection, but coldness. One very profound form of forgiveness is not to exclude the other, to stop keeping distances, to ignore or behave coldly, or to maintain false or condescending attitudes. For the psyche of the soul. It is better to strictly limit time and gag responses to people whose treatment we find difficult than to behave like insensitive mannequins. Forgiveness is an act of

creation. It can be awarded in a wide variety of ways. You can forgive for now, forgive until then, forgive until next time, forgive but not give more opportunities. The game would be all so different. If another incident occurs, another opportunity, several or many opportunities, or opportunities can be given under certain conditions. You can forgive in part, in whole or half of an offense. A general pardon can be granted. It is the woman

who decides thirteen how the woman knows whether she has forgiven or not. If so, he tends to feel sorry for the circumstance rather than anger. She tends to feel sorry for the person instead of being angry with her. He tends to forget what he had to say about it. Understand the suffering that gave rise to the offense. He' d rather stay out of it. She doesn' t expect anything, she doesn' t want anything, no tight loop around her ankles. Pull her from afar to drag her over here.

He' s free to go wherever he wants. The thing may not end with a happy Lived and ate losses, but from now on it will certainly be waiting for a new path. Once part thirteen, the scars of battle, belonging to the scar clan. Tears are a river that takes us somewhere. Crying creates a river around the boat that carries our spiritual life. Tears lift the emarking above the rocks, above the dry ground and transport it

downstream to a new and better place. There are oceans of tears that women have never cried, for they have been taught to take to the grave the secrets of their mother and father, men and society and their own. A woman' s crying has always been considered very dangerous because it opens the locks and latches of the secrets it carries inside. But, in reality, for the sake of the woman' s wild soul, it' s better to cry. For women. Tears are the beginning of initiation into the scar clan.

This tribe of women of all colors, nations and languages that over the centuries have survived something very large. They did it with pride and they keep doing it. All women have personal stories as far- reaching and as powerful as the numen of fairy tales. But there is a particular kind of story that has to do with a woman' s secrets, especially those associated with shame. Such secrets contain some of the most important stories a woman can devote

her time to. For most women, these secret stories are their own personal stories, embedded, not as precious stones in a crown, but rather as black gravel under the skin of the soul, murder secrets. Throughout my twenty years of exercising the profession, I have heard thousands of secret stories, stories that, for the most part, had remained hidden for ns many years,

sometimes for almost all of life. Whether a woman' s secret is wrapped in the silence she herself has imposed or whether the silence is due to the threat of someone more powerful than her. The woman fears losing her privileges, being considered an undesirable person, breaking relationships that are important to her and sometimes even physical harm in case she reveals her secret. The secret stories of some women refer to the fact that they have told a blatant lie or committed a

deliberate evil that caused difficulties or pain for another person. But in my experience they do not abound too much. The secrets of women tend to refer rather to the transgression of some norm of moral or social conduct, of their culture, religion or personal system of values. The dominant culture has often considered some of these acts, events or elections, especially those related to the freedom of women in all spheres of life shamefully inappropriate to women, but not to men.

The bad thing about secret stories surrounded by a halo of shame is that they separate women from their instinctive nature, which in general is a joyous and free thing. When there is a dark secret in the psyche, a woman cannot approach it and, rather, avoids coming into contact with anything that reminds

her or increases the intensity of her chronic pain. This defensive maneuver is very frequent and, as with the side effects of a trauma, secretly influences the choices made by a woman in the outside world who works will read or not read which films will she watch or leave? If he sees what events he will attend or not attend, that he will laugh or not laugh and that

interest will be given. In this sense, there is in wild nature an obstacle that prevents him from being free to make zero contemplate what he wants. As a rule, the secret. They all revolve around the same themes of

the great tragedies. Here are some of the secrets issues. Prohibited love, undue curiosity, desperate acts, forced acts, unrequited love, jealousy and rejection, punishment and anger, cruelty to oneself or to others, longings and censured dreams, sexual interests and unapproved lifestyles, unexpected pregnancies, hatred and aggression, murder or involuntary injury, broken promises, loss of courage, loss of tempers,

non- compliance with something, inability to do something, intervention or intrigues under hand, forgetfulness of ill- treatment. The list could be extended indefinitely, as almost all items fall under the category of regrettable error. One. Secrets, as in fairy tales and dreams, follow the same energy and schemes as those of tragedies. Heroic drama begins with a heroine taking a trip. Sometimes heroin isn' t psychologically awake, sometimes it' s too sweet and

doesn' t realize the danger. Sometimes it has already been mistreated and adopts the attitudes of a captured creature, whatever the way it begins. In the end, heroin falls into the clutches of whatever or whoever it is, and is painfully tested. Later, thanks to her ingenuity and the help of the people who love her, she reaches freedom and, as a result, gets strengthened from experience two in the tragedy, heroin is forcibly taken away or falls

directly into hell and gets trapped. No one hears their cries or their pleas are ignored. Then he loses all hope or loses contact with the value of his life and collapses into into into into into into into the urs of savouring his triumph over adversity or celebrating the prudence of his choices and his ability to resist, he feels humiliated and extinguished. The secrets a woman hides are almost always heroic dramas turned into tragedies that lead nowhere. But there is something positive

about transforming tragedy into heroic drama. You have to reveal the secret, confess it to someone else to write another ending examine the role that one played and the qualities that helped her resist. Such teachings are equally integrated by pain and wisdom. The fact that he has overcome it is a triumph of the deep wild spirit. The shameful secrets women keep are very old tales. Any woman who has kept a secret to her own injury remains buried in shame. The

pattern of this urgent situation of a universal nature is archetypal. Heroin has been forced to do something or as a result of the loss of instinct has been caught up in something. As a rule, she is unable to get out of a sad situation. An oath or shame compels her to keep the secret and agrees to do so for fear of losing the love, consideration or essential sustenance to further seal the secret is thrown a curse against the person or persons

who dare to reveal it. The woman is threatened with something terrible in case she ever confesses the secret. Women have been warned that certain events, choices and circumstances of their lives, which are normally related to sex, love, money, violence and other difficulties specific to the human condition, are extremely shameful and therefore absolutely unforgivable. But it' s not true. Everyone chooses wrong words or deeds because he can' t do anything else and ignores what the

consequences will be. Nothing is unforgivable on this planet or in the universe. Nothing you don' t say is totally unforgivable. I have said that nothing that a human being has done, is doing or can do in the future is unforgivable at all. The self is not a punitive force that rushes to punish women, men and children. The self is a wild God who understands the nature of creatures. Sometimes it is very hard for us to behave well

when essential instincts, including intuition, have been felt. In such a case, it is difficult to think about the results before and not after the events. The wild soul has a deeply compassionate facet that takes this circumstance into account. In the archetype of secrecy a kind of charm is thrown, as if it were a black net over a part of the woman' s psyche.

Anyone who is induced to believe that he should never reveal secret VI In the event that he reveals it, all honest persons who stumbled upon it would insult her in perpetuity. This additional threat, as well as the shame of secrecy, compels women to bear not one weight, but two. This kind of enchantment threat is just a hobby for people who only use a small black space

in their hearts. For people who feel affection and love for the human condition, it is just the opposite, such people would help the woman to reveal the secret, for they know that it produces a wound that will not heal until it is expressed in words and given testimony of it. The dead zone.

The fact of keeping secrets to the island to the woman of those who could offer her love, help and protection, forces her to carry alone the worst of pain and fear, sometimes in the name of an entire group that can be family or culture. Besides, as Jung El said, keeping secrets separates us from the unconscious. Wherever there' s a shameful secret. There is always a dead zone in the woman' s psyche, a place that is insensitive or does not react to the incessant events of her own emotional life

or to the events of the emotional life of others. The dead zone is very well protected. It is a place of endless doors and walls, each closed with twenty locks and homunculi the tiny beings that populate the dreams of women. They hang out building more doors, more dams, more security measures to keep the secret from escaping. But there' s no way to fool the wild woman. She knows the existence of the dark bales tied, with strings

and more strings in the woman' s mind. These spaces of the woman ' s mind do not react to light or grace, because they are very covered. But, since the psyche usually compensates for imbalances, the secret will

end up finding. In spite of all the means of leaving, if not with words in the form of sudden melancholy, intermittent and mysterious outbursts of fury all luck, of physical tics, torsions and pains, of insubstantial conversations that are interrupted suddenly and inexplicably, of sudden and strange reactions to movies and even

to television advertisements. The secret always finds a way out, but with direct words through somatic manifestations that often cannot be dealt with or resolved through traditional procedures. What a woman does, then, when she discovers that the secret is escaping her, she runs after him with great energy. He ties him up again, throws him back into the dead zone and builds stronger defenses. He calls his monculi the internal guardians and defenders of laymen to build more gates and

more walls. Then he leans against his most recent psychic grave, sweating blood and breathing like a locomotive. The woman who hides a secret is an exhausted woman. Miss Naginnic, aunts used to tell me a little story about this question of secrets. They called him aranium saf gold hair. The woman with the gold hair. The woman with the gold hair. There was a very strange woman, but very pretty, who had long gold hairs as fine as

gold yarn. She was young and orphaned by father and mother. She lived alone in the forest and weaved in a cloth with black walnut branches. The barbarous son of the coalman, tried to force her to marry him. In an attempt to get it off her, she gave her a few golden hairs, but he didn' t know or care to know that the gold she had given her had no monetary value, but spiritual value, so when she tried to sell her hair on the market, people mocked him and took him

for crazy. Angry. She returned at night to the woman' s house and with her own hands killed her and buried her body at the riverside. For a long time, no one noticed his absence, No one cared either for his house or for his health, but in his tomb, the woman ' s golden mane was growing. The beautiful hair waved in spirals that climbed through the black earth and curled up more and more until their grave was covered by a field of undulating golden reeds. The shepherds cut the curved reeds to

build a flute. Yes, when they touched them, the little flutes sang nonstop here lies the woman with the golden hair, murdered and locked in her grave, killed by the son of the coalman because she longed to live And so it was that the man who took the life of the woman with the golden hair was discovered and brought to justice, and in this way, those who lived in the wild forests of the world, as we do, were able to feel safe again, although in the moment the known warnings are made

outwardly about the need to be careful in the lonely places of the forest. The deep inner message is that the life force of the beautiful woman, wild personified by her hair, continues to grow, live and radiate a conscious wisdom, despite having been buried and forced to silence. The lignores of the story are probably fragments of a much longer and older tale that had to revolve around

the death and resurrection of a female divinity. The fragment is very beautiful and valuable and, moreover, tells us something about the nature of secrets and perhaps even what is killed in the psyche when a woman' s life is not properly valued in the story. The murder of the forest woman is a secret and the woman is the symbol of Korea the woman who does not want to marry. This aspect of the female psyche is what you want to stay isolated.

It is a solitary mysticism, of a positive character, as Korea is committed to the task of classifying and weaving ideas, thoughts and cares. This reserved wild woman is the one who suffers the most serious injuries as a result of trauma or the concealment of a secret. It is this integral sense of self, which does not need to have too many things around it to be happy of this heart of the female psyche that weaves in the forest with a

weave of black, walnut wood and feels at peace. No one in the story is surprised by the absence of this vital woman, which is nothing unusual, neither in fairy tales nor in real life. The families of women killed in blue beards also do not come looking for their daughters. From a cultural point of view, no interpretation is necessary. Unfortunately, we all know what that means and many too many women have had the opportunity to know this disinterest

directly. Very often, the woman who hides secrets stumbles upon the same answer. Even though people sense that their heart is pierced, they may not see their wound voluntarily or deliberately. However, part of the miracle of the wild psyche consists in that, as much as a woman is killed, however much she is injured, her psychic life goes forward and emerges to the surface of the earth, where it sprouts again with its excited song. Misdeed is understood

in a conscious way and then the psyche begins the task of restoration. What a funny truth that a woman' s life force can continue to grow even though she' s apparently dead. It is the promise of what, even in the most anemic situation you can imagine, the savage life force will keep our ideas alive and its development process will remain underground, though only for some time. In due course, it will open its way to the surface.

This vital force will not allow us to forget what happened until the whereabouts and circumstances of the buried woman’ s death, as the story’ s shepherds do, are revealed. This requires exhaling the breath and introducing the breath of the soul or pneuma through the reeds in order to be able to know the situation of the psyche and what to do next. This is the function of

the voice. Then you' ll have to keep digging. Although some secrets are toning, for example, those that are used as part of a strategy to achieve a contentious goal or those of joyous character that are kept for the simple pleasure of tasting them. The shameful secrets are very different. Between the two of you. There' s a difference as big as the one between a decorated one and a knife in sitting bleeding. Shameful secrets must be brought

to the surface and confessed to human beings, compassionate and generous. When a woman keeps a shameful secret, she experiences great remorse and torture. All the remorse and torture that threaten to fall on the woman in case she reveals the secret, is brought down on her anyway, even if they say nothing to anyone, for they attack her from within. The wild woman cannot live in

this situation. Shameful secrets make a person feel harassed, unable to sleep, because the shameful secret is like a cruel barbed wire that sticks into his bowels when he tries to escape. Shameful secrets are destructive not only to a woman

' s mental health, but also to her relationships with instinctive nature. The wild woman digs on the ground to bring things to the surface, throws them into the air and chases them not on earth and forgets and in case she burys something, knows that and where she has done it and will soon dig it up. Hiding a shameful secret is something that deeply disrupts the psyche.

Secrets break out in the matter of dreams. An analyst often has to go beyond what is patent and sometimes even beyond the archetypal content of a dream to be able to understand that, in fact, the dream is proclaiming precisely the secret that the person cannot or does not dare to reveal out loud. When some dreams are analyzed, it is discovered that they refer to deep and broad

feelings that the subject cannot express in real life. Some of these dreams refer to secrets and some of the most common sound images that I have seen, are lights, electric or otherwise that blink and pose turn off. In some dreams the guy gets sick for eating something. In others he can' t get away from danger and in others he tries to scream, but his voice doesn' t come out. You remember the deep singing and hunger of the soul in due time through the dreams and the wild life force of the woman,

appear to the surface of the psyche and cry out the necessary. The liberating cry is then when the woman recovers her voice and sings screams her secret and is heard. This restores the psychic balance in the tradition of my family ' s ethnic and religious practices. The essential meaning of this fairy tale and of others similar to it is a medicine that must be applied to wounds that are kept secret in the prayers of curanderism. It is considered a stimulus,

advice and a solution. The truth that is hidden behind the wisdom of tales is that, both in men and women, the wounds caused by secrets and other things in him, I, in the soul and in the yes, which are part of the life of almost everyone and the resulting scars, cannot be avoided, but injuries have a remedy and can be cured. There are general injuries, male- specific injuries and female- specific injuries. An induced abortion leaves a scar, a miscarriage leaves a scar. Loss of a child

of any age leaves a scar. Sometimes the closeness of another person leaves a scar tissue. There may be many scars as a result of naive choices of being caught or successful, but difficult, elections. There are as many forms of scars as there are types of psychic injuries. The repression of secret material, which is accompanied by feelings of shame, fear, anger, remorse or humiliation, totally obliterates all remaining parts of the unconscious that are located in close

proximity to the secret. Three is s if you inject, for example, an anaesthetic substance into a person' s ankle to perform a surgery, much of the leg, above and below the ankle, will also suffer the effects of anesthesia and become insensitive. This is the effect of secrets on the psyche. It' s like a constant drop by drop of anesthesia that desensitizes.

Not only is it affected, but also the wide area surrounding it the effects on itself, which are always the same, whatever the secret and whatever the pain it produces. Let' s take an example. A woman whose husband committed suicide forty years ago three months after her wedding was urged by her family not only to hide the evidence of her husband' s deep depression, but

the deep pain and emotional anger she experienced at that time. As a result, a dead area related to her husband' s anguish, her own anguish and anger against the cultural stigma associated with those events developed in her psyche. The wife allowed her husband' s family to betray her, agreeing never to reveal the ill- treatment she had inflicted on her husband over the years and every year, when the anniversary of suicide came, the family was absolutely silent.

No one was calling her to ask her how you' re doing You need company You miss it. I' m sure you do want us to go for a walk. Over there. Year after year, the woman once again finished her husband' s grave and buried her pain in it alone. In the end he began to avoid celebrating other anniversaries and birthdays, including his. The dead area spread from the center of secrecy outwards, covering not only the commemorations, but also the celebrations. The woman despised all family and friendship

connotations, calling them a waste of time for her unconscious. However, these were empty gestures, as no one had approached her in her moments of despair. His chronic suffering caused by the concealment of that painful secret, had devoured the area of the psyche, which governs the capacity of relationship. Very often we hurt others in the same place where we have been injured or very close

to him. However, in order to preserve all the instincts and abilities that allow her to move freely within the psyche, a woman can reveal her secret or her secrets to a trusted person and retell them as often as necessary. A wound is not usually disinfected once, but is cured and washed several times until it heals when a secret is finally revealed. The soul needs something more than a simple answer of the kind really, for what pity or good s

s so it is already known. That' s the way life is on the part of the one who counts it and the one who listens to it. The one who tells it has to try not to despise the matter and is lucky if the one who listens to it is a person who knows how to pay attention with all his soul and can make a grimace of suffering, shake and feel that a dart of pain pierces his heart without coming down. One part of the healing process of a secret is to tell it in such

a way that others are moved. In this way, a woman can begin to recover from shame thanks to the support and application she did not have during the initial trauma in small, confidential groups of women. Just provoke this exchange by asking them to gather and bring pictures of their mothers, aunts, sisters, companions, grandmothers and other women significant to them. We lined up the

photographs. Some are torn, others are skinned, damaged by water or by the fences of coffee cups Some have even torn in half and have been re - glued. Others are wrapped in silk paper. Many have beautiful and archaic comments on the back, like what silly you are or with all my love. Or here I am with jo in edullante ex grave, here I am with my roommate. Or these are the girls at the factory. I suggest every woman start by saying. These are the women from whom I have received

the inheritance. Women look at the photographs of their family and friends and, with deep compassion, begin to tell the stories and secrets they know about each of them. The great joy, the great pain, the great grief, the great triumph of the life of each woman during all the time that we remain together There are many moments in which we cannot go forward, as many tears lift many boats from the dry dock where they are and we all harp

to sail for a while together four. What' s worth in this case is being a deep laundry that washes women' s clothes once and for all. The usual ban on washing laundry outside the house is ironic, as laundry is never washed at home. The family' s dirty clothes stay forever in the darkest corner of the basement with its secret. The insistence on keeping something

secret is pure poison. In fact, such a claim means that a woman does not have the support around her to deal with the issues that cause her pain. Many of the secret stories of women are one that cannot be discussed with family and friends, because they do not believe them, try to take them for a joke or do not give them importance and have understandable reasons to do so. If they were to discuss them, examine them in the light and analyze them, they would have to share the pain of the woman.

They could not be impassive, they could not say yes, they already know and add nothing else. They couldn' t say you have to try to distract yourself and not think about these things. If the woman' s partner, family, or community had to share the woman' s pain with gold hair, everyone would have to take their place in the funeral procession. Everyone would have to cry around the grave. No one could slip away and it

would be a very hard experience for all of them. When women think more of their secret shame than other members of their family or community, it is only they who consciously suffer five the psychological purpose of the family. Being together never happens. And yet, wild nature demands that the environment of women be free from irritating elements and threats and that the issues that oppress them be reduced

as much as possible. Therefore, it is usually only a matter of time before a woman gathers the value that is born from the bones of her soul,

cuts a golden reed and intones the secret with her powerful voice. Let ' s look at what needs to be done with the shameful secrets according to a study of archetypal, strappy tips from dozens of fairy tales like Blue Beard, Mr, Fax, the bandit boyfriend Mary Catch six and others in which the heroine refuses to keep the secret in one way or another and in the end attains the freedom to live. His existence in all its fullness looks at what you have to look at. Tell someone it' s never too late.

If you think you can' t say it out loud, write it down, choose a person you instinctively consider trustworthy. It' s better that the worms come out of the bind you' re afraid to open, instead of multiplying inside you. If you prefer, find a therapist who knows how

to deal with secrets. You will have to be a compassionate person who does not pronounce judgment on what is right and what is wrong, and who understands the difference between guilt and remorse and knows the nature of pain and spiritual resurrection. Whatever the secret is. We know that this is now part of our life- long task. Redemption heals a wound once opened, but still, there will always be a scar. With time changes, the scar may hurt.

This is the nature of real pain. For years, the different classical psychologies mistakenly believed that pain was a process that was once passed to be possible for a year and then ended, so if any person could not or did not want to complete it in the prescribed time, it meant that reading occurred something. However, we now know what humans have instinctively known for centuries,

that certain pains and damage and shame can never be stopped from crying. The loss of a child by death or abandonment is one of the most intense or the most intense. In a study seven of a few newspapers written over many years, Dr. Coulser Owsen Black discovered that people can recover from the deepest pain of their soul in the first or first two years after a tragedy, depending on the support and other systems they have. But then the person continues

to experience periods of active suffering. Although the episodes are spreading more and more in time and their duration is becoming shorter. Each of them is almost as heartbreakingly intense as that of the first occasion. These data will help us understand the normality of long- lasting pain. When a secret is told to no one, the pain persists throughout life. The concealment of secrets constitutes an obstacle to the natural self- healing hygiene of the psyche and the spirit is another

reason for us to tell our secrets. Counting them and suffering for their cause helps us to resurrect from the dead zone and allows us to leave behind the mortuary cult of secrets. We can suffer with all our strength and come out of the experience with our faces covered with tears and not with shame. We can leave it with a deeper feeling, fully recognized and brimming with new life. The wild woman will sustain us during our grief. She' s the

instinctive self. It can bear our alarms, our laments, our desire to die without being dead. She will apply the best medicine in the places that hurt us the most. She' ll talk to us in her ear in whispers. He will feel pain for our pain, he will resist it, he will not hear, although there will be scars and many. By the way, it is good to remember what for its resistance to attraction and its ability to arcer absorb pressure. A scar stronger than the skin. The scapegoat.

Sometimes in my work with women I show them how to make a life - size scapegoat with a piece of fabric or other material. A scapegoat is a mantle that details in written images and all sorts of objects on and cooked to him all the improper things that a woman has received in her life, all the insults, all the slanders, all the traumas, all the wounds and all the scars. It is the exhibition of his experience as a scapegoat. Sometimes only a day or two is enough to make such a mantle.

Other times it takes several months, but it is extremely useful to detail all the wounds, blows and stab wounds of a woman' s life. At first, I made myself a scapegoat very soon. His weight was so great that I needed a whole chorus of muses to wear the tail came to me the idea of making that scapegoat and once all those psychic wastes were gathered together in a single psychic object, burn the layer so that in this way I

could partially remove my old wounds. But what I did was hang the mantle from the roof of the hallway and check that every time I approached him, instead of feeling bad, I felt good. I began to admire the ovaries of the woman who had been able to wear such a cloak and continue to walk resolutely, singing, creating and wiggling the tail, and discovered that the same was true of the women with whom I worked. Having made his scapegoats.

Women refuse to destroy them, they want to keep them forever the more unpleasant and bloody. Better sometimes we also call them battle robes, as they are proof of the resistance, failures and victories of each of the women and their fellowmen. Nor is it a bad idea for women to calculate their age not in years, but in war scars. How old are you? Sometimes people ask me I have seventeen war wounds. As a general rule, women do not change, but begin to happily calculate their age in the same way

by counting their own war wounds. In the same way that the lacottas painted images in animal skins to mark the winter events and, like the Nahuatl the Maya and the Egyptians, they had their codex in which they noted the great events of the tribe wars and victories. Women have their scapegoats and battle robes. I don' t know what our granddaughters and great- grandchildren will think of this way of reviewing our lives. I hope they get the right explanations.

Let us not be fooled in this respect, for we have earned it by the hard choices of our lives. If someone asks you your nationality by ethnic origin or your lineup outlines an enigmatic smile and answers the clan of the scar. Part fourteen, the underground jungle, the initiation into the underground jungle, the gentle maiden if a tale is the seed, we are her land.

The simple fact of listening to the story allows us to live it as if we were the heroine who in the end suffers a stumbling block or achieves victory. If they tell us a fable of a wolf, we spend some time wandering around and knowing the things a wolf knows. If the story revolves around a pigeon that eventually finds its young, we feel for some time that

something is moving behind our chest covered with feathers. If the story refers to the sacred pearl that is plucked from the claws of the ninth dragon at the end of the story, we feel exhausted and overflowing with satisfaction. Just listening to the narrative of a story fills us with true wisdom. It is what the Jundians call mystical participation, a term forged by anthropologist Levi brul in reference to a relationship in which a person cannot make any distinction between himself and the

object he contemplates. The Freudians call it projective identification. Anthropologists sometimes call it understanding magic. All these denominations refer to the ability of the mind to part temporarily from its ego and merge with another reality, that is, another way

of understanding, another way of understanding. For the healers of my inheritance it means experimentation and the learning of ideas through a prayerful or extraordinary state of mind, and the application of perceptions and knowledge acquired in such circumstances to consensual reality. One. The tale of the Manca Doncella is very curious and in its

different layers the traces of the old nocturnal religions can be distinguished. The story is structured in such a way that the listeners participate in the tests of resistance to which the heroine undergoes, since it is so wide that it takes a long time to tell it and even longer to assimilate it. As a rule, I count it in seven nights and sometimes, depending on the type of listeners, in seven weeks and occasionally in seven months, dedicating one night,

one week or one month to each task of the story. And rightly so. The story leads us to a world that is beyond the roots of trees. From that perspective, we see that the Manca Maiden offers enough material for a woman' s entire life process. It revolves largely around the journeys of a woman' s psyche. Unlike other accounts we have examined in this work, in which we are told a certain activity or a specific learning that occurs over a few days or weeks, the Manca Doncella covers a journey of many

years, the journey of a woman' s entire life. Therefore, this is something very special, so a good pace to assimilate it is to sit down and read it with our muse by studying its various components over a long period of time. La Doncella Manca deals with the initiation of women into the underground jungle through the rite of resistance. The word resistance can be interpreted as the ability to go forward without fainting, although this sometimes constitutes part of the

tasks hidden behind the tale. The term also means hardening, strengthening and strengthening, and this is the main driving force of the tale and the generative trait of a woman' s long psychic life. We' re not moving forward because resistance means we' re doing something important. The teaching of resistance takes place in all nature when the wolves are born. The pads of their harps are as soft as clay and only harden thanks to the wandering walks and walks

that force them to do their parents. In this way they can climb and jump on the sharp gravel, purizante nettles and even broken glass without getting hurt.

I have seen wolf mothers immerse their cubs in the coldest currents that you can imagine running until almost giving up and exhausting the puppy and continuing to run, despite everything they do to strengthen their sweet little creature, to increase their vigor and elasticity in mythology, the teaching of resistance is one of the rites of the great wild mother, the archetype of the wild woman, is their eternal ritual to strengthen their offspring. It is she who strengthens us and makes

us powerful and resilient. But where this learning takes place, where these qualities are acquired in the underground jungle. The underground world of female wisdom is a wild world that lies beneath it under the world perceived by the ego during our stay. There we are infused with language and instinctive wisdom. From that privileged point of observation we understand what is not so easy to understand from the point of view of the world above. The fairy tale maiden makes several descents.

When one batch of descent and transformation ends, it begins to another. All alchemical batches are completed with an annigreed, a loss, a lurch, a sacrifice and an albedo, a illumination one after another. The king and the king' s mother each have one batch. All these declines and losses, these findings and strengthenings, represent the initiation throughout the life of women in the renewal of the savages in different parts of the world. The small maiden is

called silver hands, the small bride and the green. Folklorists have told more than a hundred versions of the story. The core of the literary version that I reproduce here was provided by my aunt Magdalena, one of the great workers of the countryside and the farm of my childhood. Other variations circulate throughout Eastern and Central Europe, but in reality, the deep female experience hidden behind the tale is anywhere where the wild woman' s longing is felt. My aunt

Magdalene had a very tame way of narrating stories. He caught his unsuspecting listeners, starting to tell a fairy tale with an That happened ten years ago and then he told a story of the medieval era, with his knights, his castle moats and so on. It said once just last week and it released

a tale of the time when human beings were still naked. Behold, therefore, the old modern Doncella Manca once had a few days ago, the man who lived down the road still possessed a huge stone that ground the wheat of the villagers and turned it into flour. The miller was going through a bad time, because he had only the rough and huge tooth that he kept in

a shed and a beautiful flowery apple tree growing behind it. One day when he went into the woods with his silver axe to cut wood, a strange old man appeared from behind a tree, you don' t need to torment yourself by cutting wood the old man grasno. I' ll cover you with riches if you give me what' s behind your mill and what else is behind my mill, but the flowery apple tree. He wondered the miller who

accepted the old man' s deal in three years. I' ll come and take what' s mine.“ The stranger said, letting go of a laugh as he walked away gnawing among the trees, the miller stumbled upon his wife along the way” He had fled the house in a hurry with his apron flying into the wind and his hair in turmoil. My husband. At the time, a superb clock appeared on the wall of our house.

Our rustic chairs were replaced by other velvet upholstery in our poor pantry abounds the pieces of house and our coffers and boxes are full to overflow I beg you to tell me how such a thing could have happened. Just then, gold rings appeared on her fingers and her hair was picked up with a golden diadem. Oh exclaimed the miller beholding with amazement how his poor jubon was transformed into a satin garment before his eyes. His wooden swedes with worn heels turned into

splendid shoes. That' s the outsider' s work. He said with his voice cut by the emotion in the forest I stumbled upon a very strange man, dressed in black who promised me riches without tales. If I gave him what' s behind the mill. We' ll plant another apple tree. Wife, mine, oh, my husband. The woman stared at him as if they had just killed him. The man dressed in black was the devil and it is true that what is behind the mill is a tree.

But now our daughter is also there sweeping the courtyard with a broom of willow branches. The grieving fathers rushed home shedding bitter tears on their rich robes. Her daughter spent three years without finding a husband, even though her character was as sweet as the first spring apples. On the day the demon went to look for her, the young woman bathed, dressed in a white robe and

stood in the center of the chalk circle she had drawn around her. When the demon stretched out his hand to grab it, an invisible force threw it across the courtyard. You don' t have to take a bath again. The devil screamed. Otherwise, I won' t be able to get close

to her. The parents and the daughter were scared. Several weeks passed during which the daughter did not bathe, for which reason she had all the sticky hair, black ornate nails, grayish skin and blackish piece clothes because of society. When the maiden looked more like a beast than a person, the demon returned, but the young woman broke to cry with grief. Tears filtered through his fingers and lowered his arms to such an extent that his filthy arms and

hands were as white and clean as snow. The devil got angry. We have to cut off his hands. Otherwise, I won' t be able to get close to her. The father was horrified. You want me to cut off my own daughter' s hands. All that is here will die you your wife and all the fields as far as the eye can see. The devil roared. The father was so frightened that he obeyed and begging his daughter to forgive him, he began to sharpen the silver- edged axe.

The daughter submitted to his will saying I am your daughter do what you have to do and did it, but in the end no one could say who cried more in pain, whether the daughter or the father. Thus the life of the girl ended, just as she had known her until then, when

the devil returned. The young woman had shed so many tears that the stumps of her arms were clean again and the demon was thrown across the courtyard when he tried to grab her, dropping curses that caused a series of small fires in the forest disappeared forever, as he had lost the right to claim the girl' s property. The father had aged a hundred years and the mother too. How true forest dwellers they were moved forward in the best possible way.

The old father offered his daughter a splendid castle and riches for her whole life, but she replied that she was better off becoming a beggar and seeking sustenance in the charity of the Projimo. Thus, the young woman wrapped her arms in a clean gauze. At dawn, he abandoned the life he had known until then. I waved and walked the noon sun. He caused the sweat to leave dirt furrows on his face. The wind cleared his hair until it was turned into a stork’ s nest with the branches curled in all

directions. In the middle of the night he came to a royal green where the moon lit up all the fruits hanging from the trees, but he could not enter because the green was surrounded by a moat of water. He fell on his knees, dying of hunger. A spirit dressed in white appeared to him, closed one of the floodgates and the moat emptied the Maiden walked among the pears and realized that each of those precious pears was numbered and numbered and

that, in addition, they were all watched. However, a branch bowed the r a creak so that the girl could reach the delicious fruit hanging from her end. She drew her lips to the golden pear skin and ate it under the light of the moon, with her arms wrapped in gauze and her hair smug, as if it were a figure of mud La Doncella manca the hortelano saw it all, but she intuited the magic of the spirit that protected

the Maiden and did not intervene. When the pear was finished, the young woman crossed the moat again and fell asleep in the shelter of the forest. The next morning the king showed up to count his pears. He discovered that he was still missing and looking up and down, he failed to find the lost fruit. Last night, two spirits emptied. The moat explained to him the hortelan, he entered the vergel in the light of the moon and one of them, who was maimed, ate it for which the branch offered him.

The king said that night he would stand guard. As soon as it became dark, he went to the Vergel with his hortelan and suma go r who knew how to speak with the spirits. All three sat under a tree and began surveillance. At midnight the Maiden appeared floating through the forest, wrapped in dirty rags with smug hair, the face shrouded with mush and the handsless

arms in the company of the spirit dressed in white. Both entered the grove in the same way as the first time, a tree gently tilted one of its branches toward it again and the young woman ate the pear from its end. The magician approached them, though not too much and asked them you are of this world or are you not of this world? I was before the world, but I' m not from this world. He' s a human being or he' s a spirit. The king asked the magician.

The magician replied that it was one and the other. He turned his heart to the king and ran to her, exclaimed I will not forsake you. From this day on, I' ll take care of you in his castle. He was told to make some silver hands that attached him to his arms and that was how the king married the Manca Maiden. In due course. The king had to fight a war against a distant kingdom and asked his mother to take care of the young queen, for she loved her with all her

heart. If you give birth to a child, send me a message immediately. The young queen gave birth to a precious creature and the king’ s mother sent a messenger to the sovereign to communicate the good news to him. But along the way, the messenger became tired and as he reached a river he became increasingly sleepy, until he finally fell completely asleep at the edge of

the stream. The demon appeared behind a tree and changed the message for another, in which it was said that the queen had given birth to a creature that was half a person and half a dog. The king was horrified to read the message, but sent a message of response in which he conveyed his love to the queen and ordered her to take care of her. In that

terrible trial. The boy who carried the message arrived again in the river and feeling as heavy as he would have participated in a feast, soon fell asleep again on the shore of the water. Then the demon appeared again and changed the message to another saying killed the queen and the creature. The old mother was troubled by her son' s order and sent another messenger to confirm it.

The messengers came and went. All of them fell asleep by the river and the devil changed his messages for more and more terrible ones, until reaching the last one that said to keep the eyes and tongue of the queen as proof of his death. The old mother couldn' t bear the idea of killing the sweet young queen. Instead, he sacrificed a dove, tore off his eyes and tongue and kept them. Then he helped the young queen to hold the creature to her chest. He covered her with a veil and told

her to flee to save her life. Both women cried and said goodbye with a kiss. The young queen walked to the largest and most leafy forest she ' d ever seen in her life. He walked it in all directions trying to find a way when it was already getting dark. Her spirit appeared in white and led her to a humble inn run by gentle forest dwellers. Another maid dressed in white accompanied her inside the inn and called her by name. The creature was deposited in a crib. How do you know I' m

a queen? asked the maid. We, who live in the woods, know these things. My queen now rests. The queen remained at the inn for seven years, living happily with her son. Little by little his hands grew again, first like those of a creature so rosy, like a pearl, then like a girl' s, and finally like a woman' s. Meanwhile, the king returned from the war and his old mother asked him, showing him the eyes and tongue of the dove, why you made me

kill two innocents. When he found out about the horrible story. The king staggered and wept with grief. Seeing his pain, his mother told him that those were the eyes and tongue of a dove and that he had sent the queen and the creature into the forest. The king swore that he would neither eat nor drink and travel to the ends of the world to find them. He spent seven years searching for his hands, his beard was blackened, he was filled with brownish as the moss, and his red eyes dried up.

During all that time he did not eat or drink, but a force superior to him helped him to live. In the end he arrived at the inn run by the forest dwellers. The woman dressed in white invited him in and he lay down, because he was very tired. The woman covered his face with a veil and he fell asleep. As he lay in a deep sleep, his breath swelled the veil and slowly he slipped from his face. When he woke up, he saw a beautiful woman and a beautiful child looking at

him, I' m your wife and this is your son. Said the woman. The king wanted to believe her, but he saw that the woman had hands. Thanks to my effort and my efforts, my hands have grown again. The young woman added. The woman dressed in whites took her silver hands out of the ark, where they were kept like a treasure. The king rose up, hugged his wife and son, and that day there was great joy in the forest. All the spirits and inhabitants of the inn celebrated

a splendid feast. Then the king, queen, and child returned to the old mother. They held a second wedding and had many children, all of whom told the story to a hundred others who in turn told it to another hundred in the same way that you are one of the other hundred people to whom I am telling it. The first phase, the blind treatment. In the first phase of the story, the avid and suggestable Molinero makes a disadvantageous deal with the devil. He thought he was rich, but he finds too

late that the price will be too high. He thought he traded his apple tree for wealth, but he finds instead that he has given his daughter to the devil. In archetypal psychology we believe that all the elements of a story

are descriptions of the aspects of the psyche of a single woman. Therefore, in relation to this story, we, as women, have to ask ourselves at the beginning what disadvantage all women do, although we give different answers according to the days, there is a constant response in the lives of all women.

As much as we don' t want to recognize it. The worst treatment of our life is always what we do when we lose our wise deep life in exchange for a much more fragile one, when we lose our teeth, claws, touch and smell, when we abandon our wild nature in exchange for a promise of wealth that ultimately becomes empty. As the father of the tale, we make this deal without realizing the sadness, pain and disorder that

will cause us. We can be very skilled in our external performance, but almost every woman on short notice opts at first to close a disadvantageous deal. The conclusion of this appalling treatment is an enormous and significant paradox. Although not knowing how to choose might be considered a pathological act of self- destruction, it is very often a decisive event that brings with it a wide opportunity to re- develop instinctive nature in this in sn n n n n s two.

Even if there is loss and sadness. Disadvantaged treatment, such as birth and death, is a useful fall of the cliff projected by the self to introduce a woman into the depths of her wild nature. The initiation of the woman begins with the disadvantageous treatment she did a long time ago, when she was still half asleep, choosing what seemed to her a wealth. He gave himself in return mastery over some, often all parts of his passionate and creative

instinctive life. The sopor of the female psyche is a state very similar to sleepwalking in its course. We walk and talk, but we' re asleep. We love and work, but our choices reveal the truth about what happens to us. The voluptuous, inquisitive, good and incendiary facets of our nature are not fully awake. This is the status of the daughter of the story. She is a lovely creature, an innocent one, but she could spend her life sweeping the back yard of the mill forward and backward, forward and

backward, never developing consciousness. Its metamorphosis lacks metabolism. The story begins, therefore, with the involuntary but profound betrayal of the young woman, of the innocent two. It can be said that the father, symbol of the function of the psyche that should guide us in the outside world, actually completely ignores the tandem performance of the outside world and the inner world. When the parental function of the psyche ignores the questions of the soul, we are easily betrayed.

The father does not understand one of the most essential things mediating between the world of the soul and the material world, namely that many things offered to us are not what they seem at first sight. Initiation into this kind of knowledge is the initiation that none of us desire, despite being the or an ica that we all go through sooner or later. Many tales, the beautiful and the beast blue beard the Roman of Renard begin with a father who endangers

his daughter three. However, in the woman' s psyche, although the father makes the mistake of closing a lethal treatment because he completely ignores the existence of the dark side of the unconscious world, the terrible moment marks a dramatic beginning for her the closeness of consciousness and insight. No sensitive being of this

world can eternally preserve innocence in order to prosper. Our instinctive nature induces us to face the fact that things are not what they appear to have first seen. The wild creative function impels us to know the multiple states of being perception and knowledge. These are the multiple conduits through which he speaks to us. The woman saves. Loss and betrayal. They are the first and slippery steps

of a long process of initiation that throws us into the underground jungle. There, sometimes, for the first time in our lives, we are offered the opportunity to stand up against the walls that we ourselves have built and instead learn

to cross them. Although in modern society the loss of innocence of a woman in the subterranean jungle is often overlooked, the woman who has experienced the loss of her innocence is seen as a special person, partly because she has been hurt, but especially because she has moved on, because she strives to understand and to tear away the layers of her perceptions and her defenses to see what

is beneath her world. The loss of innocence is considered a rite of passage and I know applauds the fact that now I can see things more clearly. The fact that he has resisted and continues to learn gives him status and honor. The conclusion of a disadvantageous treatment was not only a reflection of the psychology of the one but also applies to women of any age who have not gone through any initiation or had an incomplete initiation in these matters. How the woman

does this deal. The story begins with the symbol of the mill and miller like them. The psyche crushes ideas, chews concepts and shreds them to make them a usable food. It takes the raw material in the form of ideas, sensations, thoughts and perceptions and fragments it so that we can use it

for our sustenance. This psychic ability is often called elaboration. When we elaborate something, we classify all the raw material of the psyche, all the things we have learned, heard, yearned for and felt over a certain period of time. We crumble everything and wonder what I will do to use it for the best possible use. We use these elaborate ideas and energies to fulfill the deepest tasks of the soul and bring to a successful conclusion our various creative endeavors.

In this way, a woman retains vigor and vitality, but in the tale, the mill does not grind. The pen miller doesn' t have a job. That means that nothing is done with all the raw material, that comes daily into our lives and that you don' t see the slightest sense to all the grains of wisdom that throw to our faces the outside world and the underground world. If the miller has no work, it means that the psyche stops feeding in several extremely important ways. The milling of cereals is

related to the creative impulse. For whatever reason, the creative life of the woman' s psyche has remained stagnant. The woman who perceives it thus understands that it no longer overshadows new ideas, that ingenuity no longer ignites thought, that it no longer grinds fine to find the essence of things. Your mill ' s been quiet. It seems that there is a natural slumber that humans

experience at certain moments in their lives. In the education of my children and in my work with the same group of intelligent children over several years I have seen this dream descend upon the children. At the age of eleven it is when they begin to take careful measures and compare themselves with others. In this period, their eyes go from clarity to darkening and, even though they keep

moving, they often die irremediably of cold. Whether they are too distant or too well behaved in either State, they react to what is happening in the depths of their being and gradually the dream covers their clear gaze and the capacity to react of their nature. Suppose in the course of this period they offer us something in return for nothing that we have somehow managed to believe that if we fall asleep, something good will happen to us. Women know what that

means. When a woman abandons the instincts that indicate the right moments to say yes or say no, when she loses insight, intuition and other wild traits, she finds herself in situations that promise her gold, but in the end only cause her pain. Some women abandon their art for a grotesque marriage of convenience or give up the dream of their life to become a wife, daughter or girl too good or leave their true vocation to lead another life hoping that

it will be more acceptable, satisfying and, above all, healthier. In this and other ways, we lose our instincts. Instead of filling our lives with a possibility of enlightenment, we cover ourselves with a sort of cloak of darkness. Our ability to intuit the nature of things on the outside and our inner sight are snoring far away, so when the devil knocks on the door, we approach with mons like sleepwalkers, open him up and let him in. The devil is the symbol of the dark, force, of the psyche,

of the predator that in this tale is not identified as such. The demon is an archetypal bandit who needs, seeks and aspires to light. Theoretically, if I reached the light, that is, a life with the possibility of love and creativity, the demon of three would be the devil in this tale. The devil is present because he is attracted to the sweet light of the young woman. His light is not just any light, but the light of a virgin soul trapped in a state of sleepwalking. Oh, what a

tasty bite. Her light shines with moving beauty, but she ignores her courage. Such light can be the radiance of a woman' s creative life. Your wild soul, your physical beauty, your intelligence, or your generosity, always attracts the predator. This light, which does not realize anything and is not protected, is always the objective. I once worked with a woman from whom everyone took advantage of her husband, the children, her mother, her

father or strangers. He was forty years old and was still in this phase of the betrayal of his inner development, for his sweetness, his cordial and affectionate tone of voice, his exquisite manners. It attracted not only those who took away a pave, but a whole crowd of people who gathered before the fire of their soul and prevented it from receiving heat. The disadvantageous treatment he had made was never to say that he was not to gain the affection of

others. The predator of her yes who offered her the gold to be appreciated in exchange for losing the instinct she was telling her enough, fully understood the damage she was doing herself when she once dreamed that she was going to crawl half of an immense crowd trying to stretch her hand between a forest of legs

to reach a valuable choron that someone had thrown into a corner. The instinctive layer of the psyche was telling him that he had lost sovereignty over his life and that to recover it he would have to make an enormous effort to recover his crown. That woman had to make a new assessment of her time, her ability to deliver and the attention she devoted to others. The flowery apple tree of the tale symbolizes a beautiful aspect of women, the facet of our

nature that sinks its roots. In the world of the wild mother, where she receives food from below. The tree is the archetypal symbol of individuation. It is considered immortal, as its seeds continue to live. Its system of roots, offers, shelter and revitalizes and is the seat of an entire food chain of life. Like women, a tree also has its seasons and stages

of development. It has winter and spring. In the northern apple trees, the peasants call their mares and their small dogs and their fruit trees in bloom Lady, the trees of the green are the naked young of spring. The first sign of all the things that most represented the arrival of spring. The fragrance of the cocoons far exceeded the triple jumps of the crazy robins that fluttered in the side courtyard of the house and the new crops that sprouted like tiny

flames of green fire on the black earth. There was a saying about the young apple trees in spring. Bitter fruit later sweet as ice, meant that the apple possessed a double nature. At the end of spring it was round and appetizing and as dotted with dawn, but it was too acidic to be able to eat it and provoked it from the whole instead, more centered to the season. Bite An apple was like breaking a sweet, juicy candy.

The apple tree and the maiden are interchangeable symbols of the feminine self and the fruit is a symbol of the food and ripening of our knowledge of the self. If our knowledge of our soul' s behavior is immature. We cannot receive food from him, for knowledge is not yet ripe. Just like apples. Maturation requires some time and roots need to be rooted in the earth,

for which it has to pass at least one season sometimes several. If the soul of the Maiden is not tested, nothing else can happen in our lives. Instead, if we get to the underground roots, we mature and can feed the soul, the self and the psyche. The flowery apple tree is also a metaphor for fertility, but above all, it symbolizes the creative impulse of a deeply sensual character and the maturation of ideas. All that is the

work of the healers. The women of the root who live among the crags, of the mountains of the unconscious are those who dig into the mine of it unconsciously deep and offer us the fruit of their work and we elaborate the material that they give us. As a result, it comes to life, the powerful bonfire of insightful instincts and deep wisdom, and we develop and grow,

not only in the outside world, but also within. We have, therefore, a tree that symbolizes the abundance of the free and wild nature of a woman' s psyche, despite which, so it does not understand its value. One could say that the whole psyche is asleep in the face of

the immense possibilities of female nature. When we talk about the life of a woman in relation to the symbol of the tree, we refer to the overflowing female energy that is our own and that manifests itself in a cyclical way, as tides that rise and fall regularly, in the same way that psychic spring happens to psychic winter. Without the renewal of this flourishing impulse in our lives, hope is buried. There the earth is not removed from our mind and

heart. The flowery apple tree is our deep life. We can see the devastating effect of contempt, of the value of the feminine, youthful and essential. When the Father says we will plant another one, we will not recognize the presence of his own creative goddess personified in the flowered tree, young Jose Malvende, without understanding the immense value of his role as the chief messenger of the wild mother. But, on the other hand, it is this ignorance

that gives rise to the beginning of initiation into resistance. The unworked miller had begun to cut firewood. It' s very hard to cut firewood, isn ' t it, you have to lift and carry a lot of weight. But this action of cutting firewood symbolizes the immense psychic resources, the ability to provide energy for one' s own tasks, to develop one' s own ideas and to put the dream, whatever it may be, within our reach.

Therefore, when the miller begins to cut, we could say that the psyche is already carrying out the hard task of looking for light and heat. However, the poor ego is always searching for a way to slip away. When the devil suggests to the miller the possibility of getting rid of that hard effort. In exchange for the light of the feminine deep, the ignorant miller accepts the deal. In this way, we seal our destiny in the depths of the winter zones of ours. We do lack provisions and know that a

transformation is not possible without effort. We know that we will have to burn completely in the way that it is to sit directly on the ashes of the woman we once believed to be and move on from there. But another facet of our nature, a part more prone to languish, trusts that it will not and that the hard effort to be able to plunge back into the slumber ceases. When the predator appears, we are ready to receive it and we throw a sigh of relief, thinking that maybe there is an easier way.

When we refuse to cut wood, the psyche' s hands are cut off, because without psychic effort, the psychic hands wither. However, this desire to close some deal to get rid of the hard work is so human and ordinary that it is astounding to find someone who has not made the covenant. The choice is so frequent that if we had to give one example after another of women and men who want to get rid of the task of cutting firewood and living an easier existence, losing their hands, that is, the control

of their lives. We' d never end up. For example, a woman marries for wrong reasons and amputates her creative life. A woman has a sexual preference and forces herself to accept another. A woman wants to be going, doing something important, but she stays home counting newspaper clippings. A woman wants to live her life, but she saves little scrapes of life, as if they were little lambs. A woman aware of her worth as a person, gives an arm, leg, or eye to any lover who puts himself

ahead. A woman overflows with radiant creativity, but invites her vampire friends to suck her blood. A woman needs to move on with her life, but something in her tells her no. If you let yourself get caught, you

' ll be safe. It' s like me. I give you this and you will give me that of the devil to make a covenant, without knowing in this way, the one who was destined to be the nourishing and flourishing tree of the yes that loses power, loses its flowers and its energy, sells itself for a misery, is forced to waste its potential without understanding the treatment that it has made. The whole drama almost always begins and strengthens

its power outside the woman' s consciousness. However, it should be stressed that this is where everyone starts. In this story, the father represents the point of view of the outside world, the collective ideal that puts pressure on women to wither rather than be savage. Still, you don' t have to be ashamed or reproached for anything if you' ve spoiled the flowery branches. Yes, there is no doubt that you have suffered from it and you

may have wasted years and even decades, but there is hope. The mother of the fairy tale announces to the whole psyche what has happened awake, tells her look what you have done. The awakening is so immediate that it even hurts six. But it remains positive, because the insipid mother of the psyche, who had previously helped to dilute and cushion the sensations, has just awakened to the horrible reality of the pact. Now the woman' s pain is

conscious. And when pain is conscious, a woman can do something with it, she can use it to learn, strengthen, and acquire wisdom. In the long term there will be something even more positive. That which has been given can be recovered and can take its rightful place in the psyche again. You' ll see the second phase of the dismemberment. In the second phase of the story, parents return home shedding bitter tears on their rich robes. At the age of three, the devil shows up to take the daughter.

This one has bathed and put on a white robe. It is located in the center of the snowy chalk circle, which has drawn around it. When the demon leans toward her to grab her, an invisible force throws her across the courtyard. Then the devil commands her not to bathe and she becomes a kind of beast. But tears wet her hands and the devil can' t touch her at that time either He orders the father to cut off his hands

so that he can' t wipe them with tears. Her father mutilates her and thus ends the life she had known until then, but she cries over the stumps of her arms and when she cannot take hold of her, the devil gives up. The daughter does extremely well, considering the circumstances, but

we remain petrified. When we pass this phase, we realize what they have done to us and realize that we have yielded to the will of the predator and the frightened father and for this reason we have been left tame Then, the spirit reacts moving when we move, leaning forward, when we do it walking, when we walk but it does everything without the least sensitivity. We are petrified when we realize what has happened and we are horrified to have to

keep the covenant. We believe that our internal paternal structures must remain in a constant state of alertness, react properly and protect the flourishing psyche. But now we see what happens when they don' t. It takes three years between the conclusion of the pact and the return of the devil. These three years represent the period in which women are not clearly aware that sacrifice is themselves. She is the burnt offering that is made in exchange for a disadvantageous agreement.

In mythology. The three- year period precedes a growing transcendental impulse, such as the three- year winter preceding Ragnarok, the twilight of the gods in Scandinavian mythology. In the myths of this kind pass three years of something and then a destruction occurs and from the ruins a new world of peace is born.

Seven. This number of years symbolizes the period in which a woman wonders what is going to happen to her now and does not know whether what she fears most will be carried away entirely by a powerful destructive force will actually happen. The symbol of the three in the fairy tales follows this pattern. The first attempt is invalid, the second attempt is not valid, and the third attempt is over. Sufficient energy is collected and enough wind rises from the soul

to allow the vessel to sarpe and move away the ots. Eight says one comes two and two and three comes ten thousand. When we get to the multiplication of the three of something, that is, at the time of transformation, atoms begin to jump and where there was before only the attitude, locomotion occurs. The fact of three years without a husband can symbolize the period of incubation of the psyche, in which having another relationship would be too difficult and

distract us too. The mission of these three years is to help us strengthen ourselves as much as we can, to use for our own benefit all the resources of the PSIQUE and to acquire as much consciousness as possible, which means getting out of our suffering to see what it means as it acts that pattern is following to study other people who, following the same pattern, have managed

to overcome everything and imitate what makes sense to us. This observation of the rushed situations and solutions that have reached other people is the one that induces a woman to remain in herself. And that is how it should be, so, as we see later in the story, the task of the Maiden is

to find the husband in the underground world, not the one above. Women see retrospectively the preparation of the descent of their initiation, which spans a long period of time, sometimes years, until finally and suddenly, they throw themselves from the edge to the rapids, often pushed, but sometimes also on their own initiative, throwing themselves with a gift of air from the cliff. However, the latter is not very common. This period of time is often characterized

by tedium. Women often say they don' t know what they want if a job, a lover, a little more time, a creative activity, they find it hard to concentrate, they find it difficult to carry out productive work. This nervous restlessness is typical of the spiritual development phase. Only he time and on a date not too far away, will take us to the edge from which we have to jump or throw ourselves. At this point in the story we see a reminiscence of the old nocturnal religions. The girl bathes

in white, traces a circle of chalk around her. The fact of bathing the purification, wearing the white robe, the attire proper to the descent to the land of the dead and drawing a circle of magical protection, the sacred thought around it is an ancient ritual of goddesses. All this the Maiden does in a kind of hypnotic state, as if she was receiving instructions from a very distant time. There is a moment of crisis in us. When we wait for what we are sure, it will be our destruction, our end.

This leads us, like the Count Maiden, to bow the ear to the distant voice of Ancestral times, a voice that tells us what to do to preserve spiritual strength and purity and simplicity. Once I was desperate, I dreamt that a voice said to me touches the sun after the dream, every day and wherever it went, supported the back, the sole of the foot or, the palm of the hand, in the rectangles, the uselar, the walls, the floors and the doors. I leaned and rested on those

golden forms and they acted as a turbine for my spirit. I don' t know how, but it was. And if we pay attention to the voices of the dream, the images, the stories, especially those of our life, our art, to the people who have preceded us, and pay attention to each other, something we will receive even several things that will be personal psychological rites and will serve to consolidate this phase of process nine. The bones of this tale come from the time when goddesses are said to comb the

hair of mortal women and love them with all their heart. In this sense, we understand that the descents of this story are those that attract women to the remote past, to the ancestral maternal lines of the underground world. This is the task to return through the mists of time, to the place of which she knows, where she awaits us and has prepared for us vast knowledge of the underground world that will be very valuable to our spirit and our people.

In the outside world, in ancient religions, dressing with purity and preparing for death makes the person immune and inaccessible. By being surrounded by the protection of the wild mother, the circle of tisa, prayer, sublime thought or concern for a result beneficial to the soul allows us to make the psychological descent without turning us off the path and without the diabolical opposing force of the psyche extinguishing our vitality. Here, then, we are dressed and protected to the

fullest, waiting for our destiny. But the Maiden cries and sheds tears on her hands. At first, when the psyche cries unconsciously, we cannot hear it The most we get is to experience a feeling of impotence. The Maiden is still crying. Her tears are the germination of that which defends her from that which purifies the wound received by Sixes Loes wrote about the bottle of childish

tears, capable of healing any wound with just one drop. The tears in the myths melt the ice of the heart in the child of stone dies a tale that I have expanded from a poetic song that facilitated me years ago my dear Madrina Inuit, Mary Jooklad. The fiery tears of a child cause a cold stone to break and release a protective spirit. In the story today I am covened by the demon who has seized Maoy can not enter into any house in which a sincere heart has shed tears for the demon. These are like

holy water. Throughout history, tears have accomplished three missions, attracted spirits, rejected those who sought to drown and chain the simple soul and healed the wounds of the disadvantaged covenants made by human beings. There are times in a woman ' s life when she cries without ceasing. Even if you have the help and support of your loved ones, you cannot stop crying. There' s something in her tears that keeps the predator at bay. It sets aside the

evil, healthy desire or the advantage that could lead to its ruin. Tears are used to patch the tears of the psyche through which the energy has escaped. The situation is very serious, but the worst does not happen. They don' t steal the light from us because tears give us consciousness. There is no chance that we will fall asleep when we cry and the dream that occurs is only for the rest of the physical body. Sometimes a woman says I' m tired of crying, I' m up to the top.

I want to stop, but it is your soul that sheds tears and these are your protection. Therefore, he must continue to do so until his need ends. Some women are amazed at the amount of water your body can produce when they cry. That does not last forever, only until the soul ends expressing itself in this wise way. The devil tries to approach the daughter,

but he cannot, for she has bathed and wept. The evil one recognizes that that holy water has weakened her power and demands that the maiden not bathe again if however, such circumstance not only does not humiliate her, but exerts just the opposite effect. Eleven the girl begins to resemble an animal endowed with the powers of the underlying wild nature, and that is also a protection. At this stage, a woman may be less interested in her appearance or do

so in a different way. You might see that as if it were a tangle of branches, but a person. When you look at the rushed situation you find yourself in, many of your old worries disappear. Well, the devil says. If I rip off the layer of civilization, it' s possible I can steal your life forever. The predator wants to humiliate her and

weaken her with its prohibitions. The devil believes that if the damsel does not bathe and fills herself with filth, he will be able to deprive her of herself, but the opposite happens, for the dirty and mud- filled woman is loved and unequivocally protected by the wild twelve woman. It is clear that the predator does not understand that its prohibitions only serve to bring the woman closer to her powerful wild nature. The demon cannot approach the savage self, whose

purity manages to repel ultimately the thoughtless or destructive energy. The combination of the wild self with the pure tears of the woman prevents him from approaching the perverse being who seeks his perdition so that he can live in all his fullness. Then the demon commands the father to mutate his daughter, sifting her hands. In case the father refuses to do so, the demon threatens to kill the entire psyche. Everything here will die, including you, your wife, and

all the fields as far as the eye can see. The devil' s purpose is to get the daughter to lose her hands, that is, the psychic ability to grasp, retain and help herself and others. The paternal element of the psyche is not ripe, it cannot retain its power against the strong predator. That' s why he cuts off his daughter' s hands. He tries to intercede in favor of his daughter, but the price the destruction

of all the creative force of the psyche is too high. The daughter submits herself to desecration and thus culminates the bloody sacrifice that in ancient times symbolized a total descent into the vernacular. With the loss of her hands, the woman embarks on the path to the underground forest, which is the territory of her

initiation. If we were in a Greek tragedy, now, the choir would weep and lament, because, although the fact gives the maiden an immense power, at that moment they take away the innocence that never recovers in the same way. The silver- edged axe comes from another archeological layer of the ancient wild female, in which the color of silver is that of the spiritual world

and that of the moon. The silver- edged axe is called this because in you are ancient it was made of blackened steel in the forge and its blade was sharpened with a grinding stone until it acquired a shiny silver color. In the ancient Minoan religion. The goddess' axe was used to mark the

ritual path of the initiates and mark the sacred places. I have heard from two old Croatian storytellers that in ancient female religions a small ritual axe was used to cut the umbilical cord of newborns, so that they could live in this world free from the forces of the green. Thirteen the silver of the axe is related to the silver hands that will later belong to the Maiden. Here the passage is a little complicated, as it seems to imply the possibility that

the elimination of psychic hands has a ritual character. In the healing rites of the elderly in Eastern Europe and Northern Europe. A young fir used to be nicknamed with an axe to grow up with more vigor. Fourteen. A long

time ago, a deep love was professed for living trees. These were appreciated because they were the symbol of the ability to die and be reborn for all life- bearing things that could be offered to people, such as firewood for heating and cooking, branches, for the construction of cribs, walking sticks, walls to protect themselves and fever medicines, and also for being places to climb up to see in the distance and, if necessary, hide from the enemy.

The tree was indeed a great wild mother. In ancient female religions, this kind of axe belongs in its own right to the goddess, not to the father. This sequence of the Tale makes it possible to deduce that the fact that the axe belongs to the father is due to a mixture of the old religion with the new one, the result of which has been the dismemberment

and forgetfulness of the old one. But despite the mists of time and or the successive layers that have overlapped with the ancient concepts about female initiation, following a story like the one we are dealing with, we can extract from the entanglement what interests us and reconstruct the map that shows us the path of descent and ascent. We can interpret the elimination of psychic hands in the same way

that this symbol was interpreted by ancient men. In Asia, the celestial axe was used to remove a person from the unenlightened self the element of mutilation as initiation is of fundamental importance in our accounts. In our modern societies. We must cut off the hands of the ego so that we can regain our wild

function, that is, our feminine senses. They should be cut so that we can get away from the seductions, from all the absurd things that we have at our disposal, whatever the things we cling to so that we do not grow if the hands have to disappear for some time that disappear nor will it be finished Father Blande, the sharp silver instrument and, despite the deep sorrow that he experiences, he greatly appreciates his life and that of the psyche

that surrounds him. Although some of our family storytellers clearly stressed that the life the father most feared losing was his own. If we consider the father as an organizing principle, a kind of ruler of the outer or worldly psyche, we will see that the outer self of the woman, her dominant, worldly ego, does not want to die and it is well understood that it is

so. It' s what always happens on a descent. A part of what we are is attracted by the descent as if it were something appetizing, mysterious and bittersweet, but at the same time we experience repulsion and cross a whole series of highway streets and even psychic continents to avoid it. However, here we are shown that the flowering tree has to suffer amputation. The only thing that allows us to endure this idea is the promise that someone, somewhere

at the bottom of the psyche. He' s waiting for us to help us and heal a great someone. It waits for us to restore, transform what is damaged and bandage the injured members In the farmlands, where I grew up, hailstorms and lightning storms were called sharp storms and sometimes also blinding storms, alluding to the death that blinds lives with its scythe, as they bring down all living beings, livestock and sometimes also human beings in the region.

But above all, harvestable plants and trees. After a big storm, entire families would come out of the basements where they stored the potatoes and lean over the ground to see what kind of help they needed. Harvests, flowers, or trees. The young ones collected the branches, full of leaves and fruits that had been scattered on the ground. The older ones supported the plants that still lived, but had been damaged. They were killed with wooden pegs,

splinters to light the fire and white rag bandages. The adults started and buried everything that had suffered irreparable damage. There' s a lovely family like my childhood waiting for the Maiden. In the underground world, as we will have occasion to see in this metaphor of hand mutilation, we see that something will come out of it in the underground world. Whenever something can' t be

lived down and cut so that it can be used in another way. The woman in the story is neither old nor ill, yet she has to disarm,

because she cannot remain what she had been until then. But some forces await her to help her heal by cutting off her hands, the father accentuates the descent accelerates, dissolutio, the painful loss of all values that are most appreciated, which means losing everything, the loss of advantageous positions, the loss of horizon, of coordinates, of things in which the person believes and of the reasons why he believes in them, in aboriginal rites all over the world.

The purpose is to confuse the ordinary mind to facilitate the initiation of individuals. In mystique fifteen. Mutilation of the hands underscores the importance of the rest of the psychic body and its attributes. And we know that the foolish father who governs the drought no longer has much time left to live, for the deeply dismembered woman will do her job both with her help and protection and without her. And as horrible as it may seem at first glance, this new

version of your body is going to be very useful. Therefore, in this descent it is where we lose our psychic hands, those two parts of our body, which are in themselves like two little human beings. In ancient times, the fingers were likened to the legs and arms and the wrist joint was likened to the head. These beings can dance and sing once I beat palms

with rené heredia, a great guitarist flan in flamenco. The palms of the hands speak and produce sounds, which are words like faster precious mine lift down again feel me feel this music, feel this and this and this. Hands are beings in their own right. If we study the bellenes of the Mediterranean countries, we will see that the hands of the shepherds and kings of Mary or Joseph are extended with the palms toward the divine infant, as if this

were a light that could be received through the skin of the palms. In Mexico we also see that the images of the Virgin of Guadalupe shed their lutiferous light on us, showing us the palms of our hands. The power of hands is present throughout history in Callenta. In Dinena' s reserve below is an Indian cabin with an old red handprint next to the door. Its meaning is here we are safe. As women, we touch many people. We know that the palm of the hand is a descending species, either with a

hug or with a pat or a simple rub of the shoulder. We make a reading of the person we touch at little relation, that we have with whom we know we understand what another human being feels by tanning it with the souls of our hands. Some women receive information in the form of images, even sometimes words, that communicate the feelings of others. You could say there ' s some kind of radar in your hands. The hands are not only

receivers but also transmitters. When someone shakes a person' s hand, they can convey a message to him and that' s what he usually does unconsciously through pressure, intensity, duration, and skin temperature. People who, unconsciously or deliberately, have a mischievous intentions possess a touch that makes the other feel that they are opening gaps in the psychic spiritual body in the in the in the ns the opposite psychological apollo, the hands that rest on one person can

relieve, comfort, eliminate pain and heal. It is a female knowledge that has been transmitted from mother to daughter throughout the 16th century. The predator of the psyche knows everything about the deep mystery that is associated with the hands in too many parts of the world. One of the most pathological manifestations of inhumanity is to kidnap an innocent person and cut off his hands, to dismember the tactile, visual and healing function of the human being. The killer doesn'

t feel and doesn' t want his victim to feel. This is exactly the devil' s intention, for the unretrieved aspect of the psyche feels nothing in the unhealthy envy and hatred that inspires it by those who feel something experiences. The urge to cut the murder of a woman through mutilation is the subject

of many stories. But this demon is more than just a murderer. It is an is a mutilator, it demands a mutilation that is not purely decorative or a simple scarification of ritual character, but it is intended to render invalid the woman forever. When we say that a woman has been cut off from her hands, we mean that she is unable to console herself and heal herself immediately and that she can do nothing other than follow the same path as always.

It is therefore good that we continue to cry in this period. It is our simple and powerful protection against a demon so pernicious that none of us can understand. All in all, His motives and his root are of etre in the few of fairies we find the eit motiv of the so- called

object thrown. Persecuted heroin takes a magic comb out of her hair and throws it behind her back, where it grows and becomes a forest of trees so dense that one could not insert a gallows in it, or the heroine has a bottle of water, uncovers it and throws its contents in her back. As he runs, the droplets become a flood that makes it difficult for his

persecutor to advance. In the story, the young woman sheds abundant tears on her stumps and the devil feels repulsed by the field of forces around her cannot take hold of her, as she intended here. Tears are the object thrown

away the wall of water that drives away the demon. Not because the devil is moved or softened to see tears is not moved, but because sincere tears possess a purity that breaks his power and we check the truthfulness of this correctness when we cry with all our soul, because we see on the horizon no more than darkness and desolation. However, tears save us from dying uselessly embraced seventeen. The daughter has to suffer me. It' s astonishing how little

women cry these days and how much they do as apologizing. I' m worried that shame or disuse is taking us away. This function is so natural. Being a flowery and humid tree is essential, otherwise we break tears. It' s good and it' s good. It does not solve the dilemma, but it allows the process to continue and does not now interrupt the

life of the Maiden, as she has known. Her understanding of life until that moment, has come to an end and she descends to another level of the underground world and we follow her footsteps we go forward, even though we are vulnerable and we are as deprived of ego protection as a tree from which the bark has been torn. But we are powerful, for we have learned to cast the devil across the courtyard. Right now we see whatever we do

in life. The plans of our ego slip out of our hands, There will be a change in our life, a very big change, whatever beautiful plans this little temperamental stage director has forged for the next phase, our destiny power begins to govern our life. Not the mill, not the yard sweep, not the dream. Our life, as we knew it, has come to an end. We want to be alone and maybe leave us alone we can no longer trust the dominant paternal culture. For the first time we are

fully learning what our true life is and moving forward. It is a period in which everything we value loses its joyous rhythm. I remind us of the term used by heraclitus in antiodromia, that is, the backward current. But this backward current can be more than a regression to the personal unconscious. It can be a sincere return to the old feasible values, to more deeply felt

ideas. Eighteen. If we understand this phase of initiation into resistance as a step backwards, we should also consider it a step of ten more leagues. He made the deep kingdom of the wild woman. All this makes the devil

run away with the tail between his legs. In this sense, when a woman realizes that she has lost him, contact with her usual way of seeing the world remains powerful thanks to the purity of her soul and strength, thanks to her commitment to continue suffering, which causes the withdrawal of that which she wished to destroy. The psychic body has lost its valuable hands, it is

true, but the rest of the psyche will compensate for the loss. We keep some feet that know the way, a spiritual mind that allows us to see far away, breasts and a belly that feel exactly like the exotic and enigmatic belly of the goddess Baubo, which is the symbol of the deep instinctive nature of women and also lacks hands with this incorporeal and mysterious body. We ' re moving on. We are about to begin the next descent, the

third phase the vagrancy the third phase of the tale. The father offers his daughter riches for life, but the daughter says she will leave and entrust herself to destiny. At dawn, wrapping his arms with a clean gauze, he abandons the life he has known until then becomes again a sort of degreased animal at night starved to death. It comes to an egg in which all pears are numbered nineteen. A spirit emptys the moat surrounding the shameeli while the disconcerted

hortelano watches it the woman eats the pear that the tree offers her. Initiation is the process by which we abandon our natural inclination to remain unconscious. If we make the decision that, no matter how much it costs, suffering effort resistance. We will seek the conscious Union with the deepest mind, with the wild self, the mother and father of the tale try to attract the Maiden

back to the unconscious State stay with us. You are wounded, but we will help you forget that she, now that she has defeated the devil, falls asleep so to speak in her laurels, will remove blanket and wound the recivecos of the psyche, where she will be cared for for for the rest of her life, letting herself be carried away and doing what they command her.

No, he will not retire forever to a dark room, which if it were a beauty, with its face disfigured by an acid, will dress, apply the best psychic medicine that can and go down another stone staircase. To an even deeper realm of the psyche, the ancient dominant part of the psyche offers the possibility of keeping it safe and hidden forever. But his instinctive nature says no, for he intuits that he must strive to live fully awake.

Whatever happens. The Maiden' s wounds are wrapped in a white gauze. The white is the color of the earth, of the dead and is also the color of alchemy alvedo the resurrection of the soul from the realm of Ultratumba. The color is the herald of the cycle, descent and return to the beginning. The Maiden here becomes a vagrancy, which is whether the resurrection to a new life and the death of the old vagrancy is a good choice.

Women at this stage often feel desperate, at the same time uncompromisingly determined to embark on this inner journey. Whatever happens, it' s what they do when they change one life for another or one phase of life for another

or sometimes even one lover for another who' s nothing but herself. The passage from adolescence to the young femininity or from the married woman to the single one or from the middle age to maturity, crossing the border of the old witch, taking the path despite the wounds suffered, but with a new system

of values own. It is a death and resurrection to abandon a relationship or the home of parents, to leave behind outdated values, to become an unindependent person, to go into the savage thickness by the simple fact that it must

be done. All these things constitute the immense bliss of descent. So, we set out and went down to a different world, under a different sky and with an unknown terrain under our boots, but we do so feeling vulnerable, because we do not know where to grasp or how to sustain ourselves. And we ignore everything, because our hands are missing. The mother and father. The collective and selfish aspects of the psyche no longer have the power they

once had. They have been punished for the blood shed because of their reckless neglect. Even if they commit themselves to keeping the maiden in all sorts of comforts, now they cannot rule their lives, for fate induces them to live like a vagrant. In this sense, his father and mother die. His new parents are the wind and the road. The archetype of the vagabond gives

to the gardo another one of the lone wolf arises. The intruder is outside the families, apparently happy in the villages, outside the heated estancia, dying of cold outside. This is your life now. Twenty is the living metaphor of closing women. We begin by not feeling part of the carnival life that revolves around us. The organ is far away. The boners who shout out the show and all the splendid circus of outer life stagger and turn to dust,

as we continue to descend into the underground world. Here the old nocturnal religion comes back to meet us on the way. Although the ancient story of hades that was taken to persephone the averno is a beautiful drama. Other tales, much older belonging to matriarchal religions such as those with Aista and Inana as protagonists, suggest the existence of a clear bond of loving longing between the Maiden

and the King of Hell. In these ancient religious versions it is not necessary for a dark God to seize the Maiden and drag her into the underground world. The Maiden knows that she has to go she knows that all this is part of the divine rite, although she is already afraid from the beginning she wants to go to meet the king, her husband of the green, doing the descent In her way she transforms, acquires a deep wisdom and ascends again

to the outside world. Both the classic myth of Persephone and the core of the fairy tale of the Manca Maiden are fragmentary dramas derived from more complete ones that are described in the older religions. What at first was the desire to find the beloved of the underground world became later myths, lust and rapture. At the time of the great matriarchs, it was assumed that a woman would be naturally driven into the underground world under the guidance of the powers of the

deep feminine. Such a thing was considered part of his formation and the fact that he acquired this wisdom through direct experience was an achievement of the highest order. The nature of this descent is the archetypal nucleus, both of the fairy tale of the Manca Maiden and of the myth of demeter persephone in the tale

the Maiden wanders for the second time as a filthy animal. This is the right way to descend with an attitude of I care very little about the things of the world, but, as we can see, its beauty shines. In spite of everything, the idea of not being washed also comes from the ancient rites, whose culmination is the bath and the new garments that represent the

passage to a new or renewed relationship with the self. We see that the Manca Maiden has gone through the entire cycle of descent and transformation, the cycle of awakening. Some alchemy treaties describe three phases necessary for transformation. Nigredo, blackness or darkness, phase of dissolution, rubed or redness of the sacrificial phase

and albedo the whiteness of the phase of resurrection. The pact with the devil was the annigree, the phase of darkness, the mutilation of the hands, it was the rubed, the sacrifice and the abandonment of the home wrapped in white gauze, it was the albedo the new life. And now, as a vagrancy, it is thrown again Alanigredo, but the old self has disappeared and the deep self, the natural self, is the powerful vagrancy twenty-

one. Now the Maiden not only goes dirty, but is also hungry kneels before the Vergel as if this were an altar, which is indeed the altar of the savage gods of the underground world. When we descend to the primary nature, the ancient and automatic means of feeding us disappear the things of the world that fed us. They lose in flavor Our goals no longer stimulate us. Our achievements are uninterested wherever we look. In the world above there is

no food for us. Therefore, the fact that we receive just in time the help we need is one of the purest miracles of the psyche. The vulnerable Doncella receives a visit from an emissary of the soul. The spirit dressed in white. The spirit dressed in white removes the barriers that prevent it from feeding empty the pit by adjusting the gate. The moat has a hidden meaning. According to ancient Greeks, the Stige River separates the land from the living,

from the land from the dead. Its waters are filled with memories of all the past works of the dead from the beginning of time. The dead can decipher memories and order them, as their vision has become more acute as a result of the loss of the material body. But to the living the river is a poison, unless it crosses it in a spirit. Guide they drown and descend to another level of ultratomb, where they will wander for all

eternity in the midst of the mist. Dante had Virgilio Coatlicua with a living serpent that accompanied her to the world of fire and the Maiden Manca has the spirit dressed in white. We see, therefore, that the woman escapes first from the mother does not wake up and from the clumsy and greedy father, and then lets herself be guided by the wild soul in the tale. The guiding spirit accompanies the maiden Manca, to the underground kingdom, of the trees,

to the king' s garden. This is also a vestige of ancient religions, in which a guiding spirit was always assigned to initiated youths. The Greek myths are full of maidens accompanied by wolves, lions or other figures who were their initiators, and even in the present, religious rites related to nature, such as those of the cineman below, the mysterious ja de chas,

are elemental forces of an animal character presiding over initiation and healing rites. The psychic idea that we want to convey here is that the underground world, like the unconscious of human beings, is full of unusual and striking figures, images, archetypes, seductions, threats, treasures, torture and evidence. It is important for the woman' s journey of individuation that she have spiritual common sense or have the help of a wise guide, so that she does not fall

into the phantasmagoria of the unconscious and not be lost in tormenting situations. As we see in the story, it is more important than hunger and to follow one’ s own path. From there, as persephone and as the goddesses of life death, life, the Maiden finds the path that leads her to a land of magical vergels where a king is waiting for her. Now the

ancient religion begins to shine in the tale with increasing or intensity. In Greek mythology twenty- two there were two trees entwined at the entrance of the avern and the Champs- Elysées, the place where the dead who had been virtuous in life dwelt, which consisted of vergels. The Elysian fields are described as a place of perpetual daylight in which souls can be reborn on earth whenever they

wish. It' s twice the top world. Very difficult things can happen here, but their meaning and the knowledge it provides are different from those of the world above. In the world above Everything is interpreted in the light of

simple gains and losses in the other world or underground world. Everything is interpreted in the light of the mysteries, of the true vision, the proper work and the development it carries, the fact of becoming a person of great inner strength and wisdom in that the action is now centered on the fruit tree, which in ancient times was called the tree of life, the tree of insight,

the tree of life and death, or the tree of science. Unlike trees that have needles or leaves, the fruit tree offers plenty of food, but not only food, as a tree stores water in its fruits. Water the primordial fluid of growth and continuity is absorbed by means of the roots that feed the tree by capillary action, a network of billions of cellular plexes so tiny that they are not visible to the naked eye, and when it reaches the fruit, it swells it and makes it an object of unrivalled beauty.

Because of this, it is thought that the fruit is endowed with soul and has a vital force that develops from a certain amount of water, air, earth, food and seed, all things that it contains in part and in

case it is little knows divinely well. The women who feed on the fruit, water and seed of the task of the underground jungles develop psychologically from a manna was similar its yes that is constantly widening and maturing as a mother who offers the breast to her son the pear of the green green bows to offer its fruit to the Maiden. This maternal juice is that of regeneration. The fact of eating the pear feeds the Maiden, but there is something even more

touching. The unconscious one' s fruit leans toward it to feed it. In this sense, the unconscious places a kiss on his lips. It gives you the taste of self, the breath and substance of your own God. Saving something like a communion. Wild The greeting to Mary from her cousin Elizabeth twenty- three in the New Testament is probably a remnant of this ancient understanding

among women. Blessed is the fruit of thy womb, says Isabella. Mary in the oldest nocturnal religions, the woman who had just been initiated and pregnant with wisdom was welcomed back into the world of the living, with a beautiful blessing from her relatives. The most extraordinary message of the story is that, in the darkest moments, the female unconscious, that is, the uterine unconscious,

nature feeds the woman' s soul. Women say that in the middle of the descent they feel surrounded by the darkest darkness, perceive the touch of the tip of a wing and experience a sense of relief. They note that inner feeding is taking place and that a spring of holy water floods the cracked and dry earth, but they ignore its origin. The spring does not relieve suffering, but rather feeds when there is nothing else. It' s the

desert manna. It is the water that springs from the rock, it is the raining food, from the sky, the hunger rises so that we can move on. And that is precisely what it is about moving forward, moving forward until we reach our destiny of wisdom. The story resurrects the memory of a very old promise, that he will feed us down. Even though it ' s all dark, even if we get the feeling that we' ve lost ourselves even in the middle of not knowing him, don' t see

the wandering blindly. There' s a something, a disorderly present that accompanies us. If we turn left. He also turns left if we turn right. It follows us closely, supports us and helps us to make the way. Now we are in another black of a vagrancy in which we do not know what will become of us. However, in this hurrying situation we are offered the food of the tree of life. Eating from the tree of life in the land of the dead is an ancient metaphor of the fertilization in the

land of the living. It was believed that a soul could be introduced into a fruit or any other edible so that the future mother could eat it and it could regenerate into her flesh. Here, therefore, almost halfway we are offered the body of the wild mother through the substance of the pear and we eat what we ourselves will become twenty- four, the fourth phase the discovery of love in the underground world. The next morning, the king comes to

count his pears. One is missing, and the hortelan reveals what he saw last night. Two spirits emptied, the moat entered the green under the moonlight and one who was maimed ate the pear that the tree offered him. That night, the mountain king with his hortelan and his magician who knows how to speak to the spirits. At midnight, the Maiden appears floating through the forest with her filthy rags, her smug hair, her face surmounted with mounds and

her hands without hands, accompanied by the spirit. Again, another tree leans and the Maiden eats the pear hanging from the end of the branch. The magician approaches, but not too much and asks you of this world or are you not of this world? The Maiden answers before she will be from the world, but I am not from this world. The king interrogates the magician, is a human being or is a spirit. The magician answers that it is both. The king runs to her and promises her love and loyalty.

I won' t abandon you. As of today, I' ll take care of you and get married and he sends him to make some silver hands. The king is a shrewd creature of the world, of the subterranean psyche. He is not simply an old king, but is one of the main watchers of the female unconscious. Watch the botany of soul growth. His vegel, which is also his mother' s, is full of trees of life

and death. The king belongs to the family of the wild gods. Like the Maiden, she' s capable of resisting many things and like the Maiden, she has another descent ahead of her, but that' s what we ' ll talk about later. In a way, you could say that he follows in the maiden' s footsteps. The psyche always watches over its own

process. It' s a sacred premise. It means that when you wander aimlessly, there is another being at least one and often more than one, who is tanned and experienced and is waiting, that you knock on the door, knock, tub, stone, eat a pear or just appear to announce your arrival in the underground world. This loving mountain presence waiting for the seeker to appear who wanders aimlessly. Women know that very well. They speak of a flash, of use, of insight, of a feeling or a presence.

The hortelan, king and magician are three mature symbols of the male archetype. They equal the sacred feminine trinity represented by the mother, the maiden and the old br In the tale, the ancient triple goddesses or the three goddesses in one are represented as follows. The maiden is symbolized by the gentle woman and the mother of the king, who enters the scene later, is the

symbol of the mother and the old witch. The twist that gives the tale a modern appearance is the figure of the devil, who in the ancient rites of female initiation was normally represented by the old woman in her double nature, the one who gives life and takes it away. In this tale, the

devil is only the one who takes his life. However, in time immemorial, it is most likely that in this type of story the old woman played the role of the initiator who at the same time puts obstacles to the young and sweet heroine in her passage from the land of the living to the land

of the dead. From a psychic point of view, all this is consistent with Jundian psychology, theology and the ancient nocturnal religions, according to which the self, in our way of speaking of the wild woman, sows in the psyche all sorts of seeds and challenges, so that the desperate woman returns to her original nature in search of answers and strength, joining again the great wild self in order from that moment on, to act as much as possible,

as if both were one thing. In a way, this distortion of the story distorts our information about the ancient steps that integrated women' s return to the underground world. But in reality, this substitution of the old one by the devil is extremely important to us today, because in order to discover the ancient ways that lead to the unconscious, we are often forced to fight the demon disguised as cultural, family or intrapsychic mandates that devalue the life of the

soul of the wild female. In this sense, the story has a double effect. On the one hand, it contains enough bones of the ancient ritual so that we can rebuild it and, on the other, it shows us how the natural predator tries to turn us away from the rights that belong to us and to take away the tasks of the soul. The main authors of the transformation. Present in the Vergel at this time are in approximate order of appearance the Maiden, the spirit dressed in white, the hortelan, the king,

the magician, the old mother and the devil. These traditionally symbolize the following intrapsychic forces. The Maiden, as we have already seen, the Maiden symbolizes the sincere psyche previously asleep, but the warrior heroine remains hidden under her sweet outer layer. It has the resistance of the solitary wolf. It is able to withstand the dirt, the filth, the betrayal, the damage,

the loneliness and the exile of the initiate. It is able to wander aimlessly through the underground world and return enriched to the world above, although at the beginning of the descent it may not be able to formulate them. He is clearly following the instructions and guidelines of the old wild woman' s mother the spirit dressed in white in all legends and all fairy tales. The spirit dressed in white is the guide who possesses a sweet innate wisdom and who is something

like the explorer of the woman' s journey. Among some mesemondocs this spirit was considered a fragment of an ancient and valuable God torn apart who continued to incarnate in human beings by his attire. The spirit dressed in white is closely related to the myriad goddesses, life, death, life of different cultures, all of them splendidly dressed in white, the crybaby, the berta, the,

etc. Which means the spirit dressed in white. He is an auxiliary of the old mother who in archetypal psychology is also the goddess of life, death life the hortelan. The gardener is the cultivator of the soul, a regenerating guardian of the seed, the earth and the root. It is similar to the Cocopeyi of the OPI Indians, a hunchback spirit that occurs every spring in villages and fertilizes not only crops, but also women. The function of

the hortelan is regeneration. The woman' s psyche has to sow, develop and constantly harvest new energy in order to replace the old and worn out. There is a natural entropy or wear and use of psychic components. It is good that it is, and so the psyche should work, but you have to have new energy ready to replace the old one. This is the role of the hortelan in the task of the psyche. Keeps track of the need

for change and resupply. Inside the psyche there is constant life, constant confrontation with death and constant substitution of ideas, images and neers energies. The king, the twenty- fifth king, represents a treasure of wisdom in the underground world. It has the ability to draw inner wisdom into the outside world and put it into practice without dissimulation, murmuring or apology. The king is the son of the old mother like her and probably following her example, intervenes in

the mechanism of the psyche' s vital process. The weakening, death and return of consciousness later. When you wander in search of your lost queen, you will experience a kind of death that will transform you from a civilized king into a wild king, find your queen and be reborn. In psychic terms, that means that the ancient central attitudes of the psyche will die when the psyche acquires new knowledge. Old attitudes will be replaced by new or renewed views

on almost everything that constitutes the life of women. In this sense, the king symbolizes the renewal of the dominant attitudes and laws of the female psyche. The magician the wizard twenty- six who accompanies the king to interpret what this time symbolizes the direct magic of the woman' s power. Things like instant memory, vision a thousand leagues away, the ability to hear from thousands of miles or to grasp what is behind the eyes of a human or animal are

qualities characteristic of the feminine. Instinctive It is the magician who participates in them and who traditionally helps to preserve them and put them into practice. In the outside world, though the magician may also be a magician here is a powerful male figure similar to the brave brother of the fairy tales who, for the love of his sister, is able to do anything to help her. The magician always has ambivalent potential. In dreams and in tales he presents himself interchangeably

as a man or as a woman. They can be male, female, animal or mineral and change disguises as loosely as the old one, their female replica in conscious life. The magician helps the woman to become whatever she wants, and to represent herself, as she wishes at a certain time, the old mother queen. In this tale, the old queen mother is the king ' s mother. This figure symbolizes many things, including fertility, the immense

ability to see the predator' s tricks and temper curses. The word fecundity, which comes out like a drum when pronounced aloud, means something more than fertility. It means fertilisable to the way it is fertilisable. The earth is that black land in which the mica shines, the black and hairy roots and all the previous life torn apart in an aromatic mulch. The word fertility contains

the meaning of seeds, eggs, beings and ideas. Fertility is the essential matter in which seeds are deposited, prepared, heated, incubated and stored. That' s why the old mother is often designated with her older names, Mother, Dust, Mother Earth Mommy, because she is the fertilizer that makes the ideas. The devil, in this tale, the double nature of the soul of the woman who harasses her and heals her at the same time,

has been replaced by a single figure, that of the devil. As we have said before, this figure of the demon represents the natural predator of the female psyche, an unnatural aspect that opposes the development of the psyche and tries to kill. The soul. It is a force separated from its other facet, that gives life a force that must be overcome and repressed. The figure of the demon is not the same as another natural source of harassment and harassment

also present in the female psyche and which I call the soul alter. The alter to the soul opposes resistance and and is positive. It often appears in female dreams, those of fairies and myths as a figure that constantly changes appearance and magnetizes and torments women until forced to make a descent that, in ideal conditions, culminates in a meeting with their deepest resources. Therefore, in this vergel of the underground world there is going to be the union of these powerful

parts of the psyche, both male and female, forming a conjumptio. The word comes from alchemy and means a higher transformational union of disparate substances. When these opposites are rubbed together, certain intrapsychic processes are activated. They act like

the flint that rubs against the stone to light the fire. Through the conjunction and pressure of disparate elements that inhabit the same psychic space, the energy of the soul, insight and wisdom, the presence of the type of conjunctium that occurs in the sea tale of the C, the activation of a lustful cycle of life, death life, is produced. When this unusual and valuable gathering occurs, we know that a spiritual death is about to occur, that a

spiritual marriage is imminent and that a new life will be born. These factors predict what is going to happen the conjunction is not something that can be sought, it is something that occurs as a result of an intense effort. So, wrapped in our mud- covered garments, we went down a road that we had never seen before. As the sign of wild nature shines brighter and brighter through us. It has to be said that this conjuntio requires a drastic

review of what one has been so far. If we are in the egg and we can identify the presence of these psychic aspects, there is no turning back. We have to move on. What else can we say about pears are there for those who have hambas during their long journey to the underground world.

Traditionally different fruits are used to symbolize the female belly. Almost always pears apples, figs and peaches, although, as a rule, any object that has an exterior and interior shape and in whose center there are seeds from which something living eggs can arise, for example, can represent this capacity of life within the life of the female. The pears of the tale represent archetypally an

outburst of new life, a seed of a new self. In many myths and fairy tales, fruit trees are under the domination of the great mother, the old wild mother, and the king and his men are the stewards. The pears of the garden are numbered, because in this transformational process all the details are taken into account. It' s not a blind design. Everything is registered and controlled. The old Savage mother knows how many transformational substances he

possesses the king comes to count the pears. Not in a jealous gesture of possession, but in his eagerness to find out if he has reached someone new to the underground world to begin his deep initiation process. The world of the soul always awaits the beginner and the one who wanders aimlessly. The sorrow that leans to feed the Maiden is like a bell that chimes in the green of the underground world, summoning all forces and fountains to the king, the magician,

the hortellan and finally to the first old mother. Everyone runs to greet, hold and help the beginner. The holy figures of all times assure us and confirm that in the transformational open road there is already a place prepared for us and destiny drags us or pushes us to this place. With the help of trace and intuition. We all end up coming to the king' s

vergel, just as it should be in this episode. The three male attributes of the female psyche, he n gardener, the he, the king and the magician are the watchmen who question and render their help during the journey through

the underground world, where nothing is what it seems at first. When the royal aspect of the female underground psyche finds that there has been a change in the disposition of the vergel it is presented in the company of the magician of a psyche who understands the questions of the human and spiritual worlds and knows how to distinguish between the different psychic aspects of the unconscious. Thus, both contemplate

as the spirit again emptys. The moat. As we have said before, the moat has a symbolic meaning similar to that of the stije, the poisonous river, in which the souls of the dead were moved from the land of the living to the land of the dead. The river was not poisonous to the dead, but only to the living. One must therefore guard against the feeling of rest and fulfillment that can induce human beings to think that a spiritual work or the conclusion of a spiritual cycle is a point at which one can

stop and sleep forever in his laurels. The moat is a resting place for the dead, a fulfillment to which one reaches the end of life, but the living woman cannot stay long near him, for she could sleep in the cycles that shape the soul twenty- seven through this symbol of the circular river, which is the moat. The story warns us that this water is not just any water, but a special water. It is a water that marks a border, like the circle of Tiza that the Maiden had drawn to drive

the devil away. When someone crosses a circle or penetrates into it, it passes through another state of being and another state of consciousness or absence of it. Here the Maiden passes through a state of unconsciousness reserved for the dead. You don' t have to drink the water or wade it, but cross your bed. Dry since the woman has to go through the land of the dead in a downward direction, she sometimes disoriented and believes that she will die

forever. But it' s not like that. Their mission is crossed the land of the dead as a living creature, for that is what consciousness consists of. Therefore, the moat is a very important symbol and the fact that the spirit of the story emptys it and helps us to understand that we have something to do on our journey. We do not have to sleep satisfied with what we have done so far in our task. Nor do we have to throw ourselves into the river in a foolish attempt to speed up the process.

There' s a death with a tiny m and a death with a capital m that you' re looking for. So in this process of life cycles. Death life is death for an instant, not eternal death. The magician approaches the spirit and the young woman, but not too much and asks you of this world or you are not of this world. And the Maiden, clothed with the rags of a creature stripped of her ego and accompanied by the glowing white body of a spirit, answers the magician who is in the earth

of the dead, even though she is alive before the earth. And yet I am not of this world. When the king asks the magician he is a human being or a spirit, the magician answers that he is both. The critical response of the Maiden attests that it belongs to the land of the living, but it is entering into the cadence of life death life and, as a consequence, is a human being in the descent phase and, at

the same time, a shadow of his ancient. I can live in the time of the world above, but the work of transformation occurs in the underground world and she can live in both as she knows. All that is done so that she learns and opens the way that leads to the true. I wild to delve into the meaning of the material of the Manca Maiden. Here are a few questions that will help women understand their journeys to the underground world.

The questions are formulated in such a way that they can be answered both individually and collectively. The formulation of questions creates a luminous network that is woven when women talk to each other, throw this net into their collective minds and bring it out full of inert glowing strangled, fluctuating, and longing forms of their inner women' s lives, so that everyone can see them and work with them. When one question is answered, others follow and to learn more,

we also answer the following questions. Here are some of the questions. How you can live daily and simultaneously in the outside world and in the underground. What must be done to descend into the underground world on its own, What circumstances of life help women to make the descent. Can we choose between going down or staying upstairs? What spontaneous help we have received from instinctive nature.

During this period, when women or men are in these dual citizenships, they sometimes make the mistake of thinking that the best thing to do is to move away from the outside world with the inescapable duties and tasks that it imposes on us and that cause us so much irritation. However, this is not the best way, because in such circumstances, the outside world is the only rope tied to the ankle of a woman who walks aimlessly and works upside down

in the underground world. This is an extremely important period in which the outside world has to play the right role in creating attention and balance from another world that will help us achieve a positive end. That' s why we wander aimlessly, along the way asking ourselves rather by musing for ourselves, if we are to be honest I am from this world or from the other and answering I am one of the two and we think about it as we continue our

march. A woman who is in such a process must belong to both worlds. The fact of wandering aimlessly in this way is what helps us to overcome the last vestiges of resistance and arrogance and to silence the last objections that we could put forward. For this kind of vagrancy is exhausting, but at the same time, this kind of fatigue induces us to finally abandon the fears and

ambitions of the ego and accept what is coming. As a result, our understanding of the period we have spent in the underground forests will be profound and total in the tale. The second pear leans to feed the maiden and since the king is the son of the old wild mother and the vegetable belongs to her, the young woman is actually savoring the fruits of the secrets of life

and death. Since the fruit is a primordial image of the cycles of flowering, development, maturation and decline, the fact of eating it inserts in the initiated psychic chronometer clock that knows the patterns of life, death, life and that, from this moment on, it usually comes when the time comes for one thing to die and immediately focuses its attention on the birth of another.

How we find the pear submerging in the mysteries of the feminine, in the cycles of the earth, insects, animals, birds, trees, flowers, seasons, the flow of rivers and the levels of their waters, in the fur of animals more or less dense according to seasons, in the cycles of opacity and transparency, of our processes of individuation and in our cycles of need

and decrease of sexuality. In religion, ascent and descent eating pear means feeding our deep hunger to write, paint, sculpt weave to release our speech, defend something, expose hopes, ideas and creations that have never been seen in this world. It is extremely nutritious to re- integrate into our modern life all the patterns and principles of innate sensitivity and all the cycles that now enrich

our life. This is the true nature of the psychic tree. It grows, we are offered, we use it, it leaves seeds of new things. He loves us. Such is the mystery of death life. Life is an ancient and unbreakable pattern before water and light. We know that, once you learn the cycles and their symbolic representations, whether these are the pear, the tree, the egg, the phases and periods of the woman' s life. These are repeated over and over again and always in the same way.

The guideline is as follows. In all this dying there is a futility that when we seek our way, becomes utility. The wisdom we acquire manifests as we continue our advancement in all that the loss lives brings with it a gain. Our task is to interpret this cycle of life, death, life, to live it with all the enthusiasm it puts. We will ullate like a mad dog when it is not possible and move on, because at the end of our path we find the loving underground family of the psyche, who

will welcome us in their arms and lend us their help. The King helps the Maiden to live better in the underground world of her task, and it is good that it is so, because sometimes, during the descent, the woman feels not so much a neophyte as a poor monster who has involuntarily escaped from the mad doctor' s laboratory, but from her privileged point of observation, the figures of the underground world see us as a beautiful way of life

that tries by all means to move forward. From the point of view of the underground world. We are a vigorous flame that strikes against a dark glass for the purpose of breaking it and achieving freedom. And all the forces of our underground home run to meet us to sustain us. In ancient accounts, the purpose of the woman’ s descent into the underground world was to marry the king. In some rites there was no prey and the neopophy probably married

some representation of the wild woman of the underground world. And in this story we see a vestige of this fact when the king sees the maiden and falls in love with her immediately, without the slightest hesitation, he recognizes her as his own, not in spite of his lack of hands and of the unfortunate wild state in which he finds himself, but precisely for that reason the subject of the deep disempowerment in which the woman feels. However, much support continues

to develop. Even though we wander aimlessly, dirty abandoned, smug and half blind, a great strength of the self loves us and narrows us tightly against his chest. Women who find themselves in such a state often experience a great emotion, the same one that experiences a woman who finally finds a companion who is just what she dreamed of. It is a strange moment, a paradoxical moment, because we stand on the earth and at the same time under it. We wander aimlessly, but we' re loved, we' re not

rich, but they feed us in Jewish terms. This state is called the attention of the opposites, in which something of each pole of the yes that multiplies at a certain moment and creates a new territory. In Freudian psychology it is a bifurcation in which the dic exhibition or essential attitude of the psyche is divided into two polarities, black and white. Good and bad. Among the

storytellers of my culture, this state is called being born twice. It is the moment when a second birth occurs through a magical source, after which the soul is proclaimed. He will inherit from two strains, one belonging to the physical world and the other to the invisible world. The king says he will

protect her and love her. Now the yes that has already reached a greater degree of consciousness, there will be a very interesting marriage between the living king of the land of the dead and the taint woman of the land of the living. A marriage between two so disparate beings would severely test a deep love

between two people, right. But this marriage is related to all the picaresque marriages of fairy tales, in which two very strong but extremely different lives come together, the cinderella and the prince, the woman and the bear, the young woman and the moon, the seal maiden and the fisherman, the desert maiden and the coyote. The soul absorbs wisdom from each side. That' s what it means to do twice, both at fairy tale weddings and in

the world above. The great love and union between two distinct beings. It can last forever or only until the lesson in alchemy is completed. Marriage between opposites means that very soon there will be a death and a birth, as we will see later. In this I tell you the king commands you to make the Maiden spiritual hands that will act in his name in the underground world. Upon reaching this stage, the woman acquires the necessary skills to make the

trip. Your submission to him is total. It has regained the sense of orientation and also manual skill. Manual dexterity in the underground world is acquired by calling, directing, comforting and walking the powers of this world, but also by rejecting negative aspects, such as drowsiness and other similar aspects. If the hand symbol in the world above carries a sensory radar, the symbolic hand in

the underground world can see in darkness and through time. The idea of replacing lost parts with extremities of silver, gold or wood has a very long tradition of many centuries in fairy tales of Europe and circumpolar regions. The goldsmithing is the art of the homunculi, the goblins, the cocks, the domestic spirits, the goblins and the elves, which, translated in psychological terms, are the elemental aspects of the spirit that inhabit the depths of the psyche and extract

valuable ideas from it. All these creatures are little psychopomps, that is, intermediate messengers between the strength of the soul and human beings. Since time immemorial, objects made of precious metals have been associated with those industrious and often moody. Huroneros is another example of the psyche' s performance in our name, even though we are not constantly present in the different workshops. As in all things of the spirit, the silver hands are loaded with history and mystery.

There are numerous myths and tales in which the origin of the magical prostheses is described and it is revealed who formed them, who made the molds, who carried them, emptied them, left them, cooled them, polished them and pulled them out pl In Classical Greece, silver is one of the precious metals of Hefesto' s forge as the Maiden. The god Sefesto was mutilated in dramatic circumstances related to his parents. Hephaestus and the King of the Tale are

likely interchangeable figures. Hephaestus and the Maiden of Silver' s hands are archetypal brothers. They both have parents who don' t understand their value. When Efesto was born, his father zu demanded that he be given up for adoption and his mother was agreed to do so, at least until the child grew up. Then he returned it to the olympus. The young man had become

a silversmith and goldsmith of amazing skill. There was an argument between Ceu and Era, as Zeus was jealous of his son, Hephaestus took his mother' s side in the argument and Zeus threw the boy at the foot of the mountain, tearing his legs apart. The Hephaestine did not give up and refused to die. He lit the biggest bonfire ever in his forge and made himself legs of silver and gold on his knees down. He forged all sorts of

magical objects and became the god of love and mystical restoration. One could say that it is the pattern of objects and people who dismember, break, break, crack, deport and deform. It shows a special affection for those who

are born crippled and for those whose hearts or dreams are broken. To all he applies the remedies that fortify his prodigious forge, repairing, for example, a heart with veins of pure gold strengthening a liciated limb with a silver lining and giving him the magical ability to supply the deficiencies caused by the injury. It is not a mere coincidence that the one- eyed, the lame, the maimed and all those who suffer from some physical deficiency have been appreciated over

time for their special wisdom. Their injury or deficiency forces them at a very early age to enter certain parts of the psyche, normally reserved for the very elderly, and all of them are under the loving protection of festo, the craftsman of the psyche. I once created twelve maidens who could walk, talk and talk and whose limbs were of gold and silver. Legend has it that she fell in love with one of them and asked the gods to make her

a human being. But that' s another story. To receive a silver hand is to acquire the abilities of the spiritual hands, the healing touch, the ability to see in the darkness and the possession of powerful wisdom. Through physical perception. These hands are enclosed in themselves a whole psychic doctor with whom they feed, repair and sustain. At this stage, the Maiden has already

acquired the touch of the wounded healer. The psychic hands will allow you to better grasp the mysteries of the underground world, but they will be preserved as a gift when it finishes its task and brings back to the world above. In this phase of descent, mysterious and healing acts often occur, which do not depend on the will of the ego and are the result of spiritual hands,

that is, of a mystical healing vigor. In ancient times, these mystical abilities corresponded to the old women of the villages, but they did not acquire them at the time they came out. The first gray hairs were accumulating them over many years of hard effort and resistance, and that' s what we' re in, too. It could be said that the silver hands represent the coronation of the Maiden on a new paper, but it is not about the coronation of her head, but about the coupling of some silver hands

to the stumps of her arms. This is his coronation as queen of the underground world. To apply to others a little more paleomythology. Let us remember that in Greek mythology, Persephone was not only the daughter of her mother, but also the queen of the land of the dead. In other less known accounts about it, Persephone suffers different torments, such as staying hung for three days from the tree of the world in order to redeem souls who have not

suffered enough for their spirits to gain more depth. The echo of this Christ Christ Christ is perceptible in the Manca Maiden. Parallelism is intensified if we take into account that it means the Champs- Elysées. The abode of Persephone in the underground world is the country of the alicier apples, the pregala name of apple sorb and that the arturic abelan also means the same. The Manca Doncella

is directly associated with the Manzano in bloom It is an ancient cryptology. When we learn how to decipher it, we see it persephoning the apple country. La Doncella Manca and the Manzano in bloom are the same inhabitants of the wild lands. We see in them that fairy tales and myths have left us a very clear map of the knowledge and practices of the past and of our way

of proceeding in the present. Now, at the end of the fourth fatigue of the Manca Maiden, we could say that the descent of the Maiden has already been completed, as this has been named queen of life and death. She' s the lunar woman who knows what happens at night and even the sun. It has to pass ahead of it in the underground world so that it can be renewed with new day salt view. But that' s not

yet the lysis, the conclusion. We are only at the central point of transformation, a place where we are held lovingly, but ready to plunge slowly into another abyss. Therefore, we have to follow the fifth phase, the torment of the soul. The king is going to war. To a distant kingdom he asks his mother to take care of the young queen and to send her a message. In case your wife has a child. The young queen gives birth to a beautiful creature and sends the windy message. But the messenger

falls asleep. By the river the demon appears and changes the message. For another saying the queen has given birth to a son who is half a horrified dog. The king, however, sends a message of reply asking that the queen be loved and cared for in that bitter hour, the messenger falls asleep again by the river. The demon appears again and changes the message to another

saying killed the queen and her son. The old mother was terrified at that request and sent another messenger to confirm it, and the messenger went and came to stay every time he looked back by the river. Messages changed by the devil are increasingly horrifying. The last of them says to keep the queen' s tongue and eyes as proof that she has died. The king' s mother refuses to kill the sweet young queen. Instead, he sacrifices a dove

and keeps his eyes and tongue. Then she helps the young queen tie the creature to her chest and cover it with a veil, telling her to run away to save her life. Both women cry and say goodbye with a kiss like Blue Beard Jason, the famous hero of the Golden bello, the crybaby ' s hidalgo and husbands who love fairy tales and mythology. The king marries and goes to distant lands. Why these mythical husbands walk away after the wedding

night. The motive is different in each account, but the essential psychic fact is the same. The power of the psyche decreases and recedes so that the next phase of the woman' s process may occur, the testing of her newly n or n or n n n N the psychic position in the case of the king. He has not abandoned her, for her mother takes care of her in her absence. The next step is the formation of the relationship

of the Maiden with the elderly Wild Mother and childbirth. Here the loving bond between the Maiden and the King and between the Maiden and the old Mother is tested. One of the bonds is that of love between opposite poles and the other is that of love of the deep feminine self. The departure of the

king is a universal leit motif of fairy tales. When we experience not a withdrawal of support, but a decrease in the closeness of such support, we can be certain that we are about to begin a trial period in which we will have to feed exclusively on the memory of the soul until the return of the beloved occurs. In such circumstances, our night dreams, especially the most surprising and penetrating ones, will be the only love we will have for some

time. Here are some of the dreams that, in the opinion of women, helped them enormously during this phase. A nice and dynamic middle- aged woman dreamed that she saw a pair of lips in the earth' s mire and that when she sat on the floor, those lips spoke to her in whispers and then kissed her unexpectedly on the cheek. Another woman who worked hard, had a deceptively simple dream. He spent a whole night sleeping like a

log. Upon waking from that dream, she felt completely rested and throughout her body there was not a single nerve or cell muscle out of place. Another woman dreamed that she was operating with an open heart and that the operating room had no roof, so the light that illuminated her was that of the sun. He felt the sunlight caressing his heart and heard the surgeon say that the

operation was no longer necessary. These kinds of dreams are experiences of the wild female nature and of the one that illuminates everything emotionally and often physically deep. They are States like hidden reserves of food to which we can resort when there is a shortage of spiritual sustenance. As the king moves away in pursuit of his adventure psychic support to the descent of the Maiden he remains unchanged. Thanks

to love and memory. The Maiden understands that the royal principle of the underground world has a commitment to her and will not leave her abandoned, as she promised before marrying her. Upon reaching this stage, the woman is usually full of her self. She is pregnant, which means she is filled with a nascent idea about what her life will be as long as she does not interrupt

her task. It is a magical and discouraging period, as we will have occasion to see, because it is a cycle of descents in which there is always another around the corner. Because of this burst of new life, the existence of the woman suffers a new stumbling block near the edge and the woman throws herself back into the abyss, but this time the love of the inner male and the wild old self, sustain it as they had never sustained it

before. The union of the king and queen of the underground world produces a creature. A creature created in the underground world is magical and has all the potential that is often associated with the underground world, such as a very fine ear and innate sensitivity. But here it is in its avalanche phase. Or

what it will be. This is when the women who are making the trip come up with surprising ideas that some might call great, as they are the result of new and youthful eyes and new expectations among very young women could be as simple as discovering new interests and new friendships. In the case of more mature women it can be a whole tragicomic epiphany of divorce, recovery and subsequent happy existence made to measure. The spiritual creature induces sedentary women to practice alpinism

in the years at forty- five. The spiritual creature induces a woman obsessed with polishing the floors to enroll in college. The spiritual creature causes women who waste time with secure tasks to take to the road with their backs bent under the weight of their backpacks. Psychic birth amounts to becoming one, that is, making an undivided psyche before the birth of this new life in the underground

world. It is very likely that a woman thinks that all the parts and personalities within her are something like a whirlwind of vagabonds coming in and out of her life in the delivery of the underground world. A woman learns that everything that rose is part of it. Sometimes it is difficult to carry out this differentiation of all aspects of the psyche, especially when tendencies and impulses repell the challenge of loving the unattractive aspects of our personality. With a company as arduous

as the most difficult that any heroin could have carried out. Sometimes we fear that identifying more than one self within the yes, which may mean that we are psychically ill. Yes, it is true that people with psychic disorders also experience the existence of several selfs, if they identify with them or reject them violently. The person who has no disorder keeps the inner selfs in an orderly and rational manner. It uses them profitably and serves it to grow and prosper.

In almost all women, caring for and maternally raising their inner selves is a creative task, a form of knowledge, not a cause for concern. Thus, the Manque Maiden awaits the birth of a child, a new and small I savage the body in a state of good hope, does what she wants and knows how to do the new life, binds herself up and dilates. The woman who is at this stage of the psychic process can enter another

stage of anti- drugs. The psychic state in which everything previously considered valuable is no longer so and can even be replaced by new and exaggerated longings for strange and unusual shows, experiences and businesses. For example, for some women, marriage was everything. Instead, when an enantiodromia occurs, they want to be free. Marriage is harmful. It' s bullshit, it' s crap, it' s bullshit, it' s bullshit, it' s

shit. It replaces the word marriage with lover, work, body art and shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s shit, it' s

options, and you will understand the exact mental attitude proper to this period. And then there are the longings. A woman. You may long to be near the water or lie face down with your face in contact with the earth, aspiring for the wild smell. You may feel like running in front of the wind or planting something to pluck some grass, tearing things out of the

ground or planting them. You can long for a walk through the hills, jumping from rock to rock, listening to the echo of your voice against the mountain. It may take many hours of starry nights when stars are like face dusts scattered on a black marble pavement. You can experience the feeling that you are going to die if you do not dance naked in the midst of a storm, if you do not sit at all silently, if you do not return home. Stained in ink, stained with paint, stained with tears or

stained with a new moon. I' m on my way. Our inner life, as we have known it so far, is about to change, although that does not mean that we have to throw overboard the honest aspects, especially the supports in a sort of crazy housekeeping. If it means that during the descent, the world and the ideals above pale and for the time being we feel restless and dissatisfied, because the satisfaction is about to be born in

the inner reality. That' s what we crave to have. We can never get it from a partner, a job, money a new one. This or that which we long to have belongs to another world, the world that sustains our lives as women and this self, son, that we are waiting for. They can only do by this means through waiting, as the time of our life and our task passes. In the underground world, the child grows and is born. In most cases, the woman' s night

dreams foretell birth. Women literally dream of a new son, a new home, a new life. Now the king' s mother and the young queen are together. The king' s mother, the one you don' t guess, the old one who knows, knows the whole process. The queen mother is in the female unconscious twenty- eight, the symbol of both the most maternal care, the demetering style and the attitudes of the old witch,

the twenty- nineécate style. This female alchemy of the Maiden, the mother and the healer is repeated as an echo in the relationship between the Maiden Maiden and the mother of the king. Amas are a similar psychic equation, although in this story the king' s mother is a little schematic, just as the Maiden was at the beginning of the story. Consu rite of the White Tunic and the circle of Tiza. The old mother also knows her ancient

rites. As we shall see later, as soon as the son self is born, the old queen mother sends a message announcing to the king the birth of the queen' s creature. The messenger seems normal, but as he approaches the river he begins to sleep, he falls asleep and the devil comes out. This key tells us that there will be another challenge for the psyche.

During his next fatigue in the underground world. In Greek mythology there is a subterranean river onus called lete, whose waters make the person forget all the things he has said or done. Psychologically, that means falling asleep in the

present state. The messenger who would have to represent the communication between these two main components of the new psyche does not yet possess the energy necessary to confront the seductive destructive force of psyche A. The communication function of the PSIQUE comes to sleep, is spread on the ground, falls asleep and forgets all Guess who is constantly stalking, as the old pursuer of Doncellas, the famous demon.

The demon word that appears in the story tells us that it has been covered with a more recent religious material in the story, the messenger, the river and the dream that causes oblivion reveal to us that the ancient religion is just below the story' s argument, right in the next layer. This has been the archetypal pattern of the wave descent of time immemorial and we also follow the same and eternal cycle. We also have behind us a whole history

of terrible tasks. We' ve seen the fumes of death breath. We have overcome the forests that suffocate us, the trees that walk, the roots that make us stumble, the fog that blinds our eyes. We' re psychic heroines with a suitcase full of medals. Who can blame us now. We want to rest, we deserve a break because we have passed some very hard tests. Therefore, we tend by a pleasant river. We haven' t forgotten about the sacred process, but well, we' d like to

pause just for a moment. You know just enough to close your eyes, a few minutes, but before we can figure it out, the demon jumps to cats and changes the message that passed love and juvine celebration for another whose intention is to provoke disgust. The devil represents the irritation of the psyche that mocks us by saying you have become your former innocence and naivety. Now that they love you so much, now what you' ve given birth you think

they' ve finished all the tests. Foolish woman and since we' re close to the ete, we fall asleep and keep snoring. This is the mistake all women make. Not once, but many. We forgot to remember the devil. The message changes from triumphal. The queen has given birth to a precious son to the false. The queen has given birth to a half dog. In a similar version of the story, the changed message is even more explicit. The queen has given birth to a half dog, for she

slept with the beasts of the forest. The image of the half dog of the tale is not accidental, but a splendid vestige of the ancient religions are entrances into the figures of the goddesses that flourished in Europe and all Asia In those times the peoples worshipped a tricephala goddess. Tricephalic goddesses are represented in different religions. For hecate washed yaga the mother hears Berta, Artemis and others.

Each of them was represented as or closely related to these animals. In the older religions, these and other powerful and savage female divinities presided over the traditional ceremonies of female initiation and taught women all phases of female life, from doncelles to motherhood and old age. The fact of giving birth to a half dog is a biased degradation of the ancient wild goddesses, whose instinctive nature was considered

sacred. The new religion tried to contaminate the sacred meanings of the tricephala goddesses, pointing out that these divinities lay with animals and encouraged their faithful to make them themselves It was then that the archetype of the wild woman was pushed down and buried to great depth, and the wild attitudes of women not only began to wane, but they were forced to speak of them in low voice and in hidden places. In many cases, women who loved the old wild mother

had to carefully protect their lives. In the end, wisdom only came to them through fairy tales, folklore, hypnotic states and night dreams less evil and thanks be given to God. While in Blue Beard we saw that the natural predator was the one who kept women away from their ideas, feelings and actions.

Here, in the Manca Maiden, we are offered an aspect of the predator much more subtle but immensely powerful, with which we not only have to face in our psyche, but also, and increasingly, in our external daily activity. The Manca Maiden shows the predator' s ability for all, twisting human perceptions and the vital understanding we need in order to develop moral dignity, visionary perspective and appropriate action in our lives and in the world. In Bluebeard,

the predator won' t let anyone live. In the Manca Maiden, the demon allows to live, but it prevents the reconnection of the woman with the deep wisdom of instinctive nature, which contains an automatic correction of perception and action. Therefore, when the demon changes the message of the story. The fact can be considered in a certain sense an effective historical event of special importance for the psychic task of descent and consciousness that modern women have to carry out.

Interestingly, many aspects of culture, that is, of the collective and dominant belief system of a group of people who live close enough to each other to influence each other. They continue to behave like the devil in everything related to the inner tasks, personal life and psychic processes of women, eliminating this, excluding the other, cutting to a root here and sealing an opening there. The demon of culture and the predator of the psyche make several generations of

women feel frightened. However, they dare wander aimlessly and without even the slightest idea about the causes of their desazono, about their loss of wild nature, which is what could be revealed to them all. While it is true that the predator manifests a special predilection for preys that are soul hungry and feel alone or helpless in the depths of their being, fairy tales show us that the

predator is also attracted by consciousness, regeneration, liberation and new freedom. As soon as he learns that there is some of that, many story- telling arguments immediately take the predator as the protagonist, not only those included in this work, but also fairy tales such as mons, caprashes and offo the myths

related to the Greek andromeda and the Aztec malinche. The tricks that are used in them are the contempt of the protagonist' s objectives, the derogatory language used in the description of the prey, reckless judgments, prohibitions and unjustified punishments. These are the means used by the predator to change virifiers messages between the soul and the spirit for others, lethal messages that break our hearts, cause shame and, above all, prevent us from taking the right action. Culturally.

We can give many examples of how the predator shapes ideas and feelings to steal the light from women. One of the most striking examples of the loss of natural perception is that of several generations of thirty women whose mothers broke the tradition of teaching, preparing and introducing their daughters to the most fundamental and physical fact of the feminine essence which is menstruation in our culture pns, but also

in many others. The demon changed the message in such a way that the first blood and all successive cycles of blood surrounded themselves with humiliation and not with admiration, as it would have been. This resulted in millions of young people losing their inheritance from the prodigious body and instead fearing death, illness, or

punishment by God. Culture and the individuals of culture accepted the distorted message of the demon without examining it I saw it transmitted to hype and saucer, turning the period of the increase of the emotional and sexual sensations of women into a

period of shame and punishment, as we see in the tale. When the predator invades a culture, whether it is a culture or a society, the different aspects or individuals of this culture have to take advantage of all their insight to read between the lines and remain in place, without being dragged by the

outrageous but attractive claims of the predator. When there is too much predatory and too little wild soul, the economic, social, emotional and religious structures of culture gradually begin to deform the most spiritual resources of both the person and the outside world. Natural cycles are suffocated and converted into artificial forms, torn apart

with reckless uses or killed. The value of the wild and the visionary is despised and sinister guesses are made about the danger represented by the wild nature. The destructive means and methods, stripped of goodness and meaning, come to acquire a higher category. However, as much as the demon lies and tries to change the beautiful messages about the true life of the woman to more petty, jealous, and stout, the king' s mother understands what is happening and

refuses to sacrifice her daughter. In modern terms, she would not gag her daughter, she would not advise her to silence her truth, she would not encourage her to pretend to be less than she is to be able to manipulate her more, this figure of the wild mother of the underground world runs the risk of suffering punishment for following the one she knows is the most prudent way. Wins the predator in cunning instead of conniving with him. She doesn'

t give up. He knows what is integral, he knows what will help a woman thrive. Identify a predator on the flight and know what to do about it. Although we feel pressured by the most deformed cultural or psychic messages, although a predator has dissolved in culture or personal psyche, we can all

hear the initial wild instructions and follow them. That is what women learn when they snoop into the wild and instinctive nature, when they surrender to the task of deep initiation and development of consciousness they follow an accelerated course through the development of sight, hearing, being and making uninterrupted. Women learn to look for the predator instead of two, try to push him away, put him aside, or be nice to him. They learn the tricks, the costumes and

the means that the predator invents. They learn to read between lines in messages, invitations, expectations or customs born from the manipulation of truth. So, whether the predator emanates from the psychic environment itself or from outside culture, we act with cunning. We can face him face to face and do what has to be done. The demon of the tale symbolizes anything capable of corrupting the understanding of the deep feminine processes. It doesn' t take a thirty-

one twist to chase women' s souls. They can also be pursued with the goodwill of new but unnatural means which, when carried to their last consequences, deprive women of their nourishment, wild nature and ability to create souls. A woman does not have to live as if she had been born in the year n I, the a d. C. Yet, ancient wisdom is universal wisdom. An eternal and lasting knowledge that will be as valid in five thousand years as it is today and as it was five thousand years ago.

It is archetypal wisdom and, as such, it is eternal but it is worth remembering that the predator is also eternal in a completely different sense, the one who changes the messages, being an innate and contrary force within the psyche or the outside world. It naturally opposes the new self son, but paradoxically, since we have to react to fight it or counterbalance it, the battle alone gives us extraordinary strength. In our personal psychic task we constantly receive distorted

messages from the devil. I' m good, I' m not that good. My work is very deep. My job is silly. I' m making progress. I' m not going anywhere. I' m brave, I' m cowardly, I' m smart. I should be ashamed of myself. They' re at least puzzling messages. Thus, the king ’ s mother sacrifices a dove instead of killing the young queen. In the psyche, as in the whole culture in general, there is a strange psychic

rarity. The demon not only presents itself when people are hungry or lacking something, but sometimes it also appears when an event of great beauty has occurred, in this case the birth of a precious child. But the predator is always attracted to light and where there are more to it than in a new life. However, there are other hypocrites within the psyche who also attempt to despise

or stain the new. In the female process of learning the underground it is shown that when someone has given birth to something beautiful in the psyche, something unpleasant also arises, if only for an instant something that is jealous, that lacks understanding or disdain. The newborn child will be despised, described as ugly

and condemned by one or more persistent antagonists. The birth of the new gives rise to complexes the negative mother and the negative father and other negative creatures that arise from the earth removed from the psyche and try, at best, to severely criticize the new order, at worst, to discourage the woman and her new creature, idea, life or dream. It is the same argument of the ancient Uranian crono fathers and also ceos, who always wanted to devour or

banish their offspring out of fear that they would tear them apart. In Jewish terms. This destructive force would be called complex an organized series of feelings and ideas of the psyche of which the ego is not aware, which allows them to manage to impose more or less their dominion on the psychoanalytic medium. The antidote is the awareness of one' s weaknesses and qualities, so that the

complex cannot act on its own. In Freudian terms, this destructive force would be regarded as emanating from an indefinite dark ide, but infinite psychic territory in which scattered as waste and blinded by lack of light, all desires, ideas

and actions and disgusting impulses live forgotten and repressed. In this psychoanalytic medium, resolution is achieved by remembering the shameful thoughts and impulses, making them emerge to the consciousness describing them, naming them and catalysing them in order to extract their strength. In some Icelandic tales the magical destructive force of the psyche. It ' s sometimes bragg the ice man in an old tale commits a perfect murder.

Brag. The ice man kills a human woman who does not correspond to his love. He kills her with a dagger- shaped iceberg. The iceberg, as well as the man melting under the sun of the new day and there' s no weapon left to accuse the killer. And there' s nothing left of the killer either. The dark figure of the man of ice, of the world of mythology possesses the same mysterious mystical appearance, disappearance that envelops the complexes of the human psyche and the same modus operandi as the demon

of the tale of the gentle maiden. That is why the figure of the devil is so disconcerting for women in their initiation process. Like the ice man, he appears as raining from the sky, commits the murder and then disappears and dissolves without leaving the slightest trace. This tale, however, offers us a valuable key. If you think you have lost your mission or your vitality, if you feel confused or slightly lost, look for the demon, look

for the one who lays spiritual ambushes inside your psyche. If you don' t see it, you don' t hear it or you don' t surprise it with your hands in the dough. Be sure that it is acting and, above all, stay awake, however tired, you are, however much sleep you have and as much as you want to close your eyes to the real task you have to accomplish in reality. When a woman has a

demonic complex, that' s exactly what happens. He walks well with things, he takes care of his affairs and suddenly Isas appears the devil and all his work loses energy, he begins to loosen cough, he continues coughing and in the end he collapses on the ground what we might call demon complex.

He uses the voices of the ego, attacks his own creativity, his own ideas and his own dreams in the tale, ridicules or mins values the feminine experience of the outside world and the underground world, trying to separate the natural conjuntio between the rational and the mysterious. The demon finger lies and says that the permanence of the woman in the underground world has produced a beast, when

she has actually produced a precious child. The various saints who in their writings claimed to have fought to preserve faith in God after being tempted throughout the night by the demon who schemed his ears with words aimed at weakening his determination and who had been about to tear out their eyeballs with horrible apparitions as he dragged his soul over fragments of glass. They were referring precisely to this phenomenon of

the sudden appearance of the devil. The purpose of this psychic fly is to make you lose faith, not only in yourself, but also in the careful and delicate task you are carrying out in the unconscious. It takes a very great faith to move forward in such circumstances, but we have to, and we do. The king, the queen and the king' s mother, all the elements of the psyche pull my direction in one direction, in our direction and, therefore, we must persevere with them. Right now we'

re almost on the final straight. It would be regrettable and painful for us to give up the race now. The king of our psyche is very brave. He won' t fall apart when he gets the first hit. He will not shrink dominated by hatred and the eagerness for punishment, just as the devil expects. The king, who loves his wife so much, is frightened to receive the changed message, but sends a message of reply, saying to take care of the queen and her son in their absence. It is proof

of our inner certainty. Two forces can remain United, even if one of them is considered abominable and despicable, One of them can support the other. Whatever happens, it is possible to maintain the Union, even if the seeds of doubt are sowed with boldness. So far, the answer is yes. The proof of whether there can be a lasting love marriage between the subterranean wild

world and the earthly psyche is exceeding splendidly well. On his way back to the castle, the messenger falls asleep again by the river and the demon changes the message to another saying killed the queen. Here, the predator expects the psyche to polarize and kill itself, rejecting a whole aspect of itself. The

most transcendental, the newly awakened, the woman' s wise. The king ' s mother is horrified to receive the message and exchanges with the king several messages and in each of them tries to clarify what the other has said, until in the end, the demon changes the king' s message to another that says killed the queen and rips out her eyes and tongue as proof that she has died. We already have a small maiden, that is, unable to grasp the things of this world, for the devil commanded his hands to

be cut off. Now it demands other amputations. He wants him to run out of true speech and no real sight, despite being nothing less than the devil. What they demand makes us doubt enormously, for what he wants to happen is precisely the return of the behaviors that have oppressed women since time immemorial wants the Maiden to obey these commandments. Don' t see life as it is. Do not understand the cycles of life and death, do not strive

to see your longings fulfilled, do not speak of all these things. Savages, the old Savage mother, symbolized in the king' s mother, is angry at the demon' s order and says that is too much and refuses to fulfill it. In the course of the task of initiation of women. The one who says that is too much. I can' t and I don' t want to tolerate it. And then the psyche, thanks to its spiritual experience in this process of going in resistance, begins to act more

cunningly. The old Savage mother could have picked up her skirts, had her horse trunk saddled and set out until she found her son and asked him what madness he had taken over so that he would want to kill his charming queen and newborn son. But he doesn' t do it instead. Following the consecrated tradition, she sends the young woman in the process of initiation to another

symbolic place of initiation the forests. In some rites, the place of initiation was a cave or the foot of a mountain, but in the underground world, where tree symbolism abounds, it is usually a forest. Let' s try to understand what that means. Sending the Maiden to another place of initiation would have been the most natural. In any case, even if the demon

had not appeared and changed the messages in the descent. There are several places of initiation, one after another and all with their corresponding lessons and consolations. You could say that the devil practically takes care of us feeling the need to get up and move on to the next one. Let us remember that there is a natural period after childbirth, in which the woman is considered a being of the underground world, she is covered with dust or from there down and

washed with her water. Having penetrated into the mystery of life and death, pain and joy in the course of childbirth thirty- two. Therefore, for some time the woman is not from here, but is still there. The Maiden is like a puerpera rises from the birthing chair of the underground world, in which she has given new ideas a new vision of the world. Now she' s covered with a veil, breast- feeding her son and moving on. In the version of the Maiden Maiden of the Crim Brothers the newborn

is a male and is called heartbroken. But in the religions of goddesses, the son of spiritual Sons, born of the Women' s Union with the king of the underground world, was called Gozo. Here it appears on the ground or tra beta of the ancient religion. After the birth of the new self of the Maiden, the king' s mother sends the young queen to another prolonged initiation which, as we shall see later, will teach her the

definitive cycles of female life. The old wild mother imparts to the Maiden a double blessing binds the child to her breast brimming with milk so that the child self can feed. Whatever happens next, Following the tradition of the goddess' s ancient cults, she wraps her in veils that are the garment that the goddess wears when she undertakes a sacred pilgrimage and does not want to be recognized

or distracted from her purpose. In many sculptures and many low reliefs of Greece it is shown that it began in the eleusine rites covered by veils awaiting the next phase of initiation. What the symbol of the veil means. It indicates the difference between concealment and disguise It refers to the need to be discreet and reserved in order not to reveal one' s own mysterious nature and to the

need to preserve the eros and the mysterium of wild nature. Sometimes it is difficult for us to preserve the new vital energy within it, the crucible of transformation. Long enough for us to get some benefit. We have to keep it all for ourselves without giving it to the first one who asks us or to any sudden inspiration that we have thinking it is good to tilt the crucible and pour the treasure of our spiritual wealth into the mouth of other people or

directly to the ground. The placement of a veil on something increases the effect and feeling. All women know that very well. My grandmother used to use the phrase to cover the bowl with a veil, I mean, to place a white canvas on a bowl of dough so that the stick, the veil of the bread dough and the veil of the psi that serve for the same thing. In the soul of the women who make the descent there is intense fermentation. The fact of being behind the veil intensifies mystical insight. Behind the

veil, all human beings look like hazy beings. All events and all objects have the color of a dawn or a dream. In the 1960s, women covered themselves with the veil of their hair. If they let it grow very long, they would iron it and carry it like a curtain to cover their faces. As if the world were too open and naked, as if its hair could isolate and protect its delicate. I, in the Middle East there is a dance of veils and modern Muslim women are still covered with the veil.

The slug of Eastern Europe and the slugs that women in Central America and South America wear on their heads are also vestiges of the veil. Malaysian women usually wear veils and African women do the same. As I watched the world, I began to feel a little sorry for the modern women who wore no veil, for being a free woman and wearing veils at will to preserve the power of the mysterious woman. The contemplation of a veiled woman is a very

profound experience. Once I contemplated a spectacle that has kept me captive from the spell of the veil forever my cousin eva preparing for her wedding night, I, who was about eight years old, was sitting on her suitcase with the flowery childish headdress, already crooked, one of my wrists on the calf and the other already swallowed by the shoe. First he put a long white satin dress with forty small buttons lined with satin on his back and then some long

white satin gloves with ten buttons lined with satin each. Then the beautiful face and shoulders were covered with the RNS a veil that reached to the ground. My aunt Theresa hollowed out the veil around her, asking God in a low voice that everything would work out for her. My uncle dressed himself at the open mouth of amazement, for he was no longer a mortal being was a

goddess behind the veil. Her eyes looked like silver and her hair shone as if it were curdled with stars, while her mouth resembled a red flower. It belonged only to itself contained and powerful unattainable. But to the right extent. Some say hymen is the veil. Others claim that the veil is illusion and no one is wrong. Interestingly, even though the veil has been used to conceal the lust of others, beauty itself is also one of the weapons

of faith. I am fatal to wear a veil of determining anything type at a certain moment before a certain lover and with a certain aspect, and it is equivalent to radiate an intense and nebulous eroticism capable of cutting breath in female psychology. The veil is a symbol of women' s ability to adopt whatever presence or essence they want. There is in the woman covered by a veil

a surprising luminosity. Their appearance intimidates to such an extent all those who cross her that they have no choice but to stop dry, and their presence impresses them to such an extent that they necessarily have to leave her alone. The fairy tale maiden is covered with a veil to embark on her journey and, therefore, is untouchable no one would dare to lift her veil without her permission. After all, the devil' s arrogance is protected. Once again,

women also go through this transformation. When they' re covered by the veil. Sensitive people keep a lot from invading their psychic space. Therefore, after all the false messages that have been received in the psyche and even during exile, we too are protected by a certain higher wisdom, a rich and nutritious solitude born of our relationship with the old wild mother. We are on our

way again, but protected from all danger. The fact that we wear the veil points to us as beings belonging to the wild woman, we are hers and, despite not being unattainable, we remain in a certain way detached from the total immersion in the life of the outside world. The amusements of the world above do not dazzle us. We' re looking for a place from the fatherland of the unconscious. In the same way as it is said of fruit trees in bloom that wear beautiful veils. We and the Maiden are now

flowery apple trees who are looking for the forest to which they belong. The slaughter of the hindquarters was formerly a rite of revitalization that used to be presided over by an old woman, such as the king' s mother, for this was the official acquaintance of the cycles of life and death. The sacrifice of the hive was an ancient rite intended to liberate the sweet but exuberant energy of the animal. Like the women in the process of descent, this sacred

animal was still striving, surviving the coldest and crudest winters. The hives were considered very efficient in the search for food, childbirth and the ability to live. According to the inherent cycles of nature. It is likely that the participants in such a ritual belonged to a clan and that the purpose of the sacrifice was to instruct those who had begun in matters relating to death, as well

as to infuse them with the qualities of the creature itself. Here we have, once again, a sacrifice, in fact, a double rubed, a bloody sacrifice. First we have the sacrifice of the hive, the sacred animal for the ancient lineage of the wild woman. The killing of creatures is a dangerous task, as various kinds of beneficial hedity move around disguised as animals. Killing one of them outside the cycle was considered detrimental to the delicate balance of

nature and resulted in a punishment of mythical proportions. However, the most important thing was that the sacrificed creature was a mother creature, a hemara, symbol of the female body of wisdom. Then, consuming the flesh of that creature and covering himself with his skin to shelter himself and to record his belonging to the clan, the woman became that creature. It was a sacred ritual whose

beginnings were lost in the night of time. Keeping eyes, ears, snout, cornamenta and various viscera amounted to possessing the power symbolized by the various functions, visual acuity, good smell, speed of movement, body strength, the appropriate voice ringing to call their congeners, etc. The second rubede occurs when the Maiden separates not only from the good old mother, but also from the king. It is a period in which we are asked to remember that we

insist on taking spiritual food. Even if we are separated from the forces that have supported us in the past. We cannot remain forever in it the ecstasy of the perfect Union. In most of us, this is not the way to go. Our mission is rather to wean ourselves from these exciting forces at a certain time, but to retain the conscious connection with them and move on

to the next task. It is proven that we can acquire a fixation with a particularly pleasant aspect of psychic union and try to always stay there sucking off the sacred theta. That doesn' t mean food is destructive. Quite the opposite. Food is absolutely essential for the journey and in considerable quantities. By the way. In fact, if this is not enough, the seeker loses

the energy by adding to the depression and becomes a simple whisper. But if we stay in our favorite place of the psyche, which can be exclusively that of beauty or that of self- absorbing, the process of individuation is reduced to a slow and heavy advance. The truth is that one day we have to abandon, at least provisionally, the sacred forces that inhabit our psyche so that the next phase of the process can occur, as in the tale in

which the two women say goodbye with tears in their eyes. We have to say goodbye to the valuable inner forces that have given us such invaluable help. Then narrowing strongly against our chest, our new self son, we have to get on the road. The Maiden has resumed the march and is heading towards the great Forest, trusting that something will emerge from that immense tree room,

something capable of strengthening the soul. The sixth phase, the Kingdom of the wild woman, the young queen arrives in the forest, more immense and wild than she has ever seen in her life. No path is distinguished, it begins to turn and it opens its way as it can towards the dusk. The same spirit dressed in white that had previously helped her cross the moat the guide to a humble inn run by friendly forest dwellers. A woman dressed in

white invites her in and calls her by her name. When the young queen asks her how she might know her name, the woman dressed in white answers her. We, the forest dwellers, are aware of these things, my queen. Thus, the queen remains at the forest inn for seven years and is happy with her son’ s life. Little by little, his hands grow back, first like little girl hands and finally like the hands of an

adult woman. Although this episode is dealt with very briefly in the story, in fact, it is the longest, not only in terms of the time elapsed, but also in relation to the fulfilment of the task. The Maiden has again wandered aimlessly and returns in a certain sense to home where she remains seven years apart from her husband. But living an enriching and restorative experience. His sorry state has reawakened the compassion of a spirit dressed in white. Now

your spirit guides you to this forest home. This is the infinite mercy of the deep psyche. During the woman' s journey, she always finds someone to help her. This spirit that guides and offers shelter belongs to the wild mother and as such, is the instinctive psyche that always knows what will happen next and what will happen next. This immense wild forest you stumble upon.

The Maiden is the archetypal dislike of initiation. It is, as leoce, the wild forest that, according to the ancient Greeks, was in the underground world full of sacred, ancestral trees and all kinds of animals, both wild and domesticated. Here the Manca Maiden finds peace for seven years, since it is a land full of trees and it is symbolized by the apple tree. In bloom The forest is finally your home, the place where your fiery flowery

soul takes root again. And who is the woman of the thick forest who runs the inn like the spirit dressed in the shining white robe? The woman is an aspect of the ancient triple goddess and if the story contained all the phases of the initial account, there would also be in the inn a kind and hard- working old woman in charge of performing some task. But this passage has been lost. As if the story was a manuscript from which some

pages had been torn. The missing element must have been eliminated, probably during some prayers the refrigerants that were unleashed between the defenders of the ancient natural religion and those of the new religion, around which the dominant religious beliefs would eventually unite. But the vestiges we have left possess extraordinary strength. The water in the story is not only deep, but also crystal clear. We see two women who, over the course of seven years, get to know each other

very well. The spirit dressed in white is like the telepathic drooling Basaliza' s sore, which is the representation of the old wild mother, as the wound tells Basaliza, though she had never seen it before. Yes, I know your people this feminine spirit that plays the job of poser in the underground world. You know the young Queen, for she is also the saint who

knows everything. Once again, the story breaks down significantly. No less reference is made to the exact tasks and teachings of those seven years, apart from pointing out that they were calm and revitalized. Although we could say that the story breaks because the underlying teachings of the ancient natural religion were traditionally kept secret

and for this reason could not appear in the account. It is much more likely that it contains seven other aspects, tasks or episodes, one for each year of learning that the Maiden spent in the forest, but one moment remembers that nothing is lost in the psyche. We can remember and resurrect everything that happened during these seven years from the small vestiges that we conserve from other sources

about female initiation. Female initiation is an archetypal Although an archetype has many variations, the nucleus is always the same. Therefore, that is all we know about initiation through other fairy tales and myths, both oral and written the Maiden stays seven years in the forest, as this is the period of a season

of women' s life. Seven is the number assigned to lunar cycles and is also the number of other periods of sacred times, the seven days of creation, the seven days of the week, etc. But beyond all these mystical considerations, there is a much more important one and it is the following. Women' s lives are divided into seven- year phases. Each.

Each seven- year period represents a series of experiences and lessons learned. These phases can be seen in particular as periods of adult development, but even more as phases of spiritual development that they do not have. Why necessarily correspond to the woman' s chronological age, even if they sometimes coincide with her. Since time immemorial, women' s lives have been divided into phases, each

related to the changing powers of their bodies. The division into sequences of a woman' s physical, spiritual, emotional, and creative life is useful in the sense that it allows her to prepare for what will come next. What

follows belongs to the realm of instinctive wild woman. She always knows everything and, however, over time, as the old savage rites were lost, the education of younger women by older women in relation to these inherently feminine phases was also lost the empirical observation of women' s anxiety, longings, changes and growth. It brings back to light the ancient patterns or phases of deep female life. Although we can give concrete names to the phases, they are all

cycles of fulfillment aging, death and new life. The seven years that the Maiden spends in the forest teach her the details and dramas related to these phases. Here are seven- year cycles, each covering a woman' s entire life. Everyone doesn' t have their rites and their chores on us.

It depends on meeting them. I reproduce them only as a metaphor of the depth of the psyche, the ages and phases of female life include the tasks to be fulfilled and the attitudes to be adopted in order to strengthen themselves. For example, Yes, according to the following scheme, we live to a sufficient age to enter the psychic place and the phase of the beings of the fog, the place where all thoughts are as new as tomorrow and as old

as the dawn of time. We will see that we are entering into another attitude, another way of seeing and that we are carrying out the tasks of consciousness. From this strategic position. The following metaphors are fragments, but with a number of metaphors broad enough to be able to build through what we know and what we intuit about ancient wisdom new perceptions that are not only luminous,

but also make sense sons. Right now and on this day, these metaphors are freely inspired by empirical experience and observation, development psychology, and phenomena present in the myths of creation, all of which contain many ancient vestiges of human

psychology. The phases do not have to be inexorably tied to the chronological age, as some eighty- year- old women are still in the development phase of doncellez, some forty- year- old women are in the psychic world of mist beings and some twenty- year- olds have as many battle scars as the old ones. Ages do not have to be hierarchical, but simply belong to the woman' s consciousness and to the increase of her spiritual life. Each age represents a change of attitude, a change of tasks and a

change of values. Zero seven years of socialization, of the body and of the dream, in which the imagination is still preserved. Seventeen years old to separate and yet weave reason and imagination. One thousand four hundred and twenty- one age of the new body, the young Doncellés deployment, but also protective function of sensuality. Two thousand one hundred and twenty- eight years old from

the new world, the new life, the exploration of the worlds. Two thousand eight hundred and thirty- five years old from the mother who learns to care as a mother for others and herself. Three thousand five hundred forty- two. Age of search, learning of maternal care of the yog search for self. Four thousand two hundred forty- nine. Age of the beginning of maturity, discovery of the distant camp, animation of the others. Four thousand

nine hundred and fifty- six. Age of the underground world, learning of words and rites. Five thousand six hundred sixty- three. Age of choice, choice of one' s own world and the work that remains to be done. Six thousand three hundred and seventy. Age of surveillance, age of recasting of all that has been learned. Seven thousand seventy- seven. Age of rejuvenation, reaffirmation of old age. Seven thousand seven hundred and eighty- four. Age of beings, of the brus discovery of the great in the

small. Eight thousand four hundred and ninety- one. Age of tissue with scarlet thread, understanding of the fabric of life. Nine thousand one hundred ninety - eight, age of the ethereal, Less to speak and more to exist nine eighty- one five- year- old pneuma breath one hundred and five oldest age of eternity In many women. The first half of these phases of

female wisdom say about forty years old. More or less, it goes clearly from the actual body of instinctive childhood understandings to the bodily wisdom of the deep mother. But in the second half of the phases, the body becomes almost entirely a device of inner perception and women acquire a growing sagacity. As women go through all these cycles, their layers of defense, protection and density become

thinner and thinner. Until the soul begins to be transparent, we can perceive and see the movement of the soul within the psi Remain r s pray in an amazing way, as we get older. Therefore, the seven is the number of initiation. In archetypal psychology there are literally dozens of references to the symbol of the seven, a reference that I find extremely valuable to help women differentiate the tasks ahead and establish their current situation in the underground jungle. It

corresponds to the powers formerly attributed to the seven senses. Such symbolic attributes were believed to belong to all human beings. They appeared to be an initiation into the knowledge of the soul through metaphors and effective systems of the body. For example, according to the ancient teachings of the methods of healing was the senses represent aspects of the soul or of the sacred inner body and have to exercise

and develop. The task is too long to be described here, but it was said that the senses were seven and therefore the areas that had to be developed were also seven. Animation, touch, language, taste, sight, hearing and smell. Thirty- three. Each sense was said to be under

the influence of an energy from the heavens. Applying all this knowledge to the present day, we will say that when women working in groups speak of these things, they can describe, explore and examine them using the following metaphors belonging to the same ritual, in order to search them for mysteries of the senses.

The fire animates the earth, produces a tactile sensation, The water gives speech, the air grants the taste, the mist gives to the sight, the flowers give the ear, the wind of the south gives the smell. For the small vestige of the ancient rite of initiation that is preserved in this part of the story, especially the phrase in which the seven years are spoken.

I gather that the phases of women' s lives and other issues, such as the seven senses and other cycles and events traditionally attributed to number seven, were given special attention in antiquity and were included in the work of the

initiated one. An ancient fragment of a story that intrigues me enormously comes from Cratinana, an old and dear Swavian storyteller of our numerous family, who said that formerly women had the habit of going to spend several years in a mountain place, just as men spent a lot of time away, serving in distant countries in the king' s army. Therefore, in the learning phase of

the Maiden. Another miracle occurs in the thicket of the forest. His hands begin to grow little by little, first like a girl' s. That perhaps represents that at first, your understanding of everything that happened is imitative, as is the behavior of a breast child. When her hands grow like a girl' s, the maiden acquires a concrete, but not absolute, understanding

of all things. When in the end they become the hands of an adult woman, they already have a more practical and profound understanding of the non- concrete, the metaphorical, the sacred path they have been going through. When we acquire a deep instinctive knowledge of all the things we have been learning throughout life, we regain our hands from full femininity. Sometimes it is fun to observe ourselves when we enter for the first time into a psychic phase of our

process of individuation, clumsily imitating the conduct we would like to master. Later, we acquire our own spiritual language and unique personal forms. Sometimes in our representations and analysis sessions I use another literary version of this story. The young queen goes to the well. While leaning to draw water, your child falls

into the well. The young queen starts screaming. A spirit appears and asks him why he does not rescue the child, because that I have no hands he answers she proves it the spirit tells him and when the Maiden puts her arms in the water to take her child, her hands regenerate immediately and the

child is saved. It is a powerful metaphor of the idea of the salvation of the self, son of the self, of the soul, of the danger of getting lost again in the unconscious, of forgetting who we are and what our task at this moment of life, it is easy to reject even the most charming people, the most attractive ideas, the most suggestive music, especially when they do not feed the union of the woman with the savages.

For many women, the fact that they do not feel already dragged or enslaved by all ideas or people who knock at their door and are, instead, women overflowing with destiny, that is, imbued with a deep awareness of their destiny, constitutes an authentically miraculous transformation with their eyes looking at the palms of their extended hands and he hearing of the instinctive self intact, the woman enters

into life wasting power. In this version, the Maiden has carried out her task in such a way that, when she needs the help of her hands to perceive and protect her progress, they are regenerated by fear of losing The Son Self. The regeneration of the understanding of her life and her task sometimes causes a momentary pause in the work of the woman, since she does not fully trust her newly acquired forces. Sometimes he tests her for some time to

understand her true reach. We often have to reform our ideas that, if we have ever lost power, our hands will never recover it. After all our losses and sufferings, we discover that if we bow down, we will receive the reward of grasping the son we so cherish. That' s what the woman who finally managed to grab her life again feels like. He has palms with which he can see and mold his life once again. At all times it has received the help of the intrapsychic forces and has managed to mature

considerably. Now you' re really inside your self. We are almost at the end of the journey through the immense territory of this long tale. We have only a long way to go, growing and ending, since it is an introduction to the mystery domain of resistance. We travel with a firm and determined step. This last stage of our journey through the underground world, the seventh phase, the wild wife and husband. When the east king and his

mother return, they understand that the devil has sabotaged their messages. The king decides to undergo a purification, stop eating and drinking and travel as far as he can see to find the maiden and her son. The search takes seven years. It is blackened in his hands, his beard acquires a brown- colored waiter like that of the moss. His eyes are dry and red. Throughout this time he neither eats nor drinks, but a greater force helps him to live. At the end he arrives at the inn run by the forest

dwellers. There they cover it with a veil. He falls asleep and when he wakes up he sees that a beautiful woman and a beautiful child are looking at him. I' m your wife and this is your son. Says the young queen. The king is willing to believe it, but he sees that the Maiden has hands. For my sufferings and my wakes have grown again her hands add and then the woman, dressed in whites, pulls the silver hands out of the ark where they were preserved as a treasure. A spiritual

feast is celebrated. The king, queen and son return to the king' s mother and celebrate a second wedding here. At the end of the story, the woman, who has made this continuous descent, manages to gather a solid quaternity of spiritual powers. The moods of the king, the son self, the old wild mother and the initiated Maiden have been washed and purified many times. The aspiration of his ego to a safe life no longer carries the

singing voice. Now the psyche guide is this quaternity. The final meeting is due to the suffering and vagrancy of the king why he, who is the king of the underground world, has to wander aimlessly. He' s not the good king. The truth is that kings also have to carry out a psychic task, even archetypal kings. The story contains an extremely critical old idea, according to which, when a force of the psyche changes, the others also have to change. Here the Maiden is no longer the woman he married,

she is no longer the fragile soul without direction. Now it' s been initiated. Their female reactions to all issues are known and known. Now, thanks to the tales and advice of the old Savage mother, she has acquired wisdom. Therefore, the king has no choice but to develop. In

a way, this king stays in the underground world. But how the representation of the animus symbolizes the adaptation of women to collective life and brings to the world above or to the outer society the dominant ideas that she has learned during her journey. But she has not yet gone through the same experience as her wife, and she has to do so in order to transfer to the outside

world what she is and what she knows. When the old Savage mother tells him that the devil has deceived him, the king plunges into his own transformation and wanders aimlessly until he finds what he is looking for. As the Maiden had previously done, he has not lost his hands, but his queen and son. The mood therefore follows a path very similar to that of the Maiden.

This empathic repetition reorganizes the way women are in the world. To redirect the animus in this way is to initiate it and integrate it into the personal task of women. This may have been the origin of the presence of initiates in rites, essentially female of eléosis. Men assumed the tasks and sufferings of female learning to find their psychic queens and their psychic offspring. The mood begins

its seven years of initiation. In this way, all that the woman has learned will not only be reflected in her inner soul, but will also be inscribed in it and put into practice outwardly. Therefore, the king wanders through the jungle of initiation and here again we have the impression that seven more episodes are missing the science phases of the initiation of the animus. But we have some fragments left whose details we can extrapolate. One of the keys is the

fact that the king spends seven years without eating. However, something holds it up. The fact of not feeding is the symbol of the task of searching under our impulses and appetites to discover the deepest meaning behind and under them. The king' s initiation is the symbol of deepening the understanding of appetites, not only of sexual appetite thirty- four, but also of others. It is the symbol of learning, of the value and balance of cycles that sustain

human hope and happiness. Moreover, since the king is the animus, the search he undertakes suggests the desire to find whatever it costs and despite the impediments within the fully initiated female psyche. Third, his initiation into the wild self. When it acquires the golden animal nature of seven years and does not bathe for seven years, it is intended to rid it of all layers of exaggeratedly civilizing chitina that are accumulated on its person. The mood is carrying out a

hard task with a view to their presentation and performance in everyday life. According to the self, son of the newly initiated woman. The phrase in the story in which the king' s face is said to be covered with the veil while he sleeps is probably another vestige of the ancient Mysterical rites. There is in Greece a beautiful sculpture depicting him an initiate covered with a veil that bows his head as if he were resting or waiting for sleep thirty- five.

Now we understand that the animus cannot act below the level of knowledge of the woman, on pain that she again divides between what she feels and knows inwardly and the way in which, by means of her moods she behaves outwardly. Hence the need for the animus to wander aimlessly through the jungle with its

masculine nature. It is no wonder that both the maid and the king are forced to walk through the psychic territories in which such processes take place, for these can only be learned in the wild nature next to the skin of the wild woman. It is normal for the initiated woman to discover that her underground love for wild nature comes out to the surface of her life in the world

above Psychically it is wrapped in the scent of wood fire. It' s normal for you to start behaving here according to what you' ve learned there.

One of the most striking features is the fact that the woman who is going through this process continues to do everything she habitually did in the outer life, loving her lovers, giving to her children, chasing the children, chasing the art, chasing words, carrying food, wood paintings, fighting for this or that, burying the dead, carrying out all the daily tasks as she

makes her deep and distant journey. At this point, the woman is often debated between two opposite directions, as she suddenly experiences the urge to wade the forest as if it were a river and to swim through the grass, prepares

the height of hon crag and sit face to face the wind. It is a time when an inner clock gives an hour that forces the woman to experience the sudden need for a cycle that she may consider her own from a tree whose trunk can surround with her arms of a rock against which she can support her cheek, but she must also continue to live her life from above.

It must be said in his honour that, as often as he wishes, the woman does not get in her car and throws herself on the road in the direction of sunset, at least not on a permanent basis, since this outer life is precisely the one that exerts the necessary pressure on her so that

she can carry on with the tasks of the underground world. During this period it is better to remain in the world than to abandon, because the tension is more beneficial and gives rise to a profoundly different valuable life that could not be achieved in any other way we see, therefore, the Animus in the process of transformation, preparing to be a worthy companion of the Maiden and the Yoiho. In the end they have managed to meet again and return to the

old mother. The mother knew the one who endures everything, the one who helps with her wit and wisdom, and the three gather together and love each other. The demonic attempt to take over the soul has irremediably failed. The resistance of the soul has faced the test and overcome it. Women go through this cycle once every seven years, the first time very weakly, once at

least with great effort and later in a rather rememorative or renewing way. Now let' s get some rest and contemplate this exuberant panorama of female initiation and its corresponding tasks. Once the cycle is over, we can choose either of

the tasks or all of them to renew our life. At any time and for any reason, here are some to abandon the elderly parents of the psyche, to descend into the unknown psychic territory, trusting in the good will of whoever crosses our path, to bandage the wounds caused by the disadvantageous covenant that we made at some point in our psychically hungry vague life and to trust that

nature feeds us. To find the wild mother and her help, to establish contact with the animus protector of the underground world, to converse with the psychopomp the magician, to contemplate the ancient energetic forms of the feminine incubating and giving birth to the spiritual son self, to endure the incomprehension, to see ourselves removed again and again from love, to fill us with filth, mud and dirt, to remain seven years in the kingdom of the inhabitants of the forest

until the child reaches the luxury of reason, to hope to regenerate the inner sight, the inner wisdom, the inner healing of hands, to continue, even if we have lost everything, except the spiritual son, to find and avidly assemble childhood, adolescence and adulthood, to restructure the animus as a wild and natural force, to love him and that he will love us, to consummate the wild marriage in the presence of the old wild mother and the new

son. The fact that both the Manca Maiden and the King have to go through the same seven- year initiation of the common territory between the feminine and the masculine, and helps us to understand that, instead of antagonism, there can be a deep love between these two forces, especially when it is based on the search for self. The Manca Maiden is a real- life story about our status as real women. It is not about a part of our

life, but about the phases of a lifetime. It essentially teaches that women

' s mission is to wander through the forest over and over again. Our psyche and our soul are specifically prepared so that we can cross the subterranean land of the psyche by stopping here and there listening to the voice of the old wild mother, feeding us with the fruits of the spirit and meeting with everything and with all we love, it costs to be with the wild woman at first, to heal the wounded instinct, to banish naivety over time, to

learn to know the deeper aspects of the psyche and soul, to retain what we have learned, not to turn away, to manifest clearly what we represent. All this requires limited and mystical resistance. When we ascend from the underground world, after having carried out some of our tasks, it may not be ceaut on the outside any change, although inside we have acquired an immense and femininely savage character the first time we remain kind, but below the skin,

it is very clear that we are no longer domesticated creatures. Part, fifteen, shadow, singing, deep, zero. A shadow means having a touch and a step so light that one can move freely through the forest observing without being observed. A wolf is a shadow of anything or person that crosses its territory, It is its way of collecting information, it is the equivalent of manifesting itself, becoming something as faint as smoke and again manifesting itself. Wolves

can move very stealthily. The noise they make could be compared to that of shy angels. First they recede and follow as a shadow the creature that has aroused their curiosity. Then they suddenly appear in front of the creature and appear half a face gliding with a golden eye from behind a tree abruptly the half - turned wolf and in a blurry twirl in which you can hardly distinguish their white collar and their hairy tail, fades to back and place once again behind

the back of the stranger. That' s being a shadow The wild woman has been following the women of the earth like a shadow for years. Suddenly we glimpsed her fleetingly. Suddenly he' s invisible again. However, it appears so many times in our lives and in ways so different that we feel surrounded by his images and his longings. He comes to us in dreams and in stories, especially in the events of our personal life, because he wants to see who we are and see if we are prepared to meet with her.

If we look at the shadows we cast, we see that they are not two- legged human shadows, but delicious shadows of a free and wild being. We are destined to be permanent residents, not mere tourists in their territory, because we come from that land, which is our homeland and our

heritage. The savage force of our spiritual psyche follows us as a shadow for a reason, according to a medieval saying, if you go down a slope and a powerful force follows you, and if this powerful force succeeds in seizing your shadow, you too will become a powerful force in your own right. The great savage force of our psyche wants to support its leg in our shadow to take hold of us. As soon as the wild woman snatches the shadow

from us, we again own our person. We find ourselves in the environment that corresponds to us and in the home that belongs to us. Most women are not afraid of this meeting, but, in fact, they want it. If at this very moment the women could find a den of the wild woman, they would head into her and jump happily into her lap. It is enough for them to direct them in the proper direction, which is always downwards, towards the task itself, towards the interior life, towards the underground

gallery that leads to the lair. We begin our search for the savages in our childhood or adulthood, because in the midst of some bold effort. We promote the closeness of a wild and protective presence. Perhaps we discovered his footprints in the recent snow of a dream, or we observed in our psyche a broken branch here or there, some stones removed with the wet bottom face up

and we realized that something sacred had happened along our way. We perceive, in the depths of our psyche, the distant whisper of a known breath. We noticed some tremors on the ground and we realized that something powerful, someone important, the savage freedom that we carried inside, had been set in motion. We could not turn away from all that, but rather we followed it. In this way we learned to jump running and follow as a shadow all

the things that crossed our psychic territory. We began to follow the wild woman as a shadow and in return, she began to follow us lovingly. We were howling and we were trying to answer her earlier, even to remember her language, before even knowing exactly who we were talking to, and she was waiting for us and cheering us up. This is the miracle of wild and

instinctive nature. Without having full knowledge of what was happening, we knew without seeing it, we understood the existence of a prodigious and loving force beyond the limits of the simple ego. In his childhood, Oppo Wat wrote these words about reconciliation with the power of the savages. Today, towards dusk, I went a little further with the blind girl in the forest, where everything is shadow and darkness. I accompanied her to a shadow that came to meet us.

She caressed her cheeks with her velvet fingers and now she also likes the shadows and fear she had. The things that women have lost over many centuries have gone away, they can be recovered again by following the shadows that they cast and you can now put a candle to the Virgin of Guadalupe, for the lost and stolen treasures continue to cast shadows on our night dreams and our daytime dreams, and also on the old tales. Poetry and any moment of

inspiration women all over the world. Your mother, mine, you and I, your sister, your friend, our daughters, all the tribes of women we don' t know yet, we dream of what we' ve lost, with what will emerge from the unconscious. We all dream the same thing around the world. We never run out of the map, we' re never without each other. We remain united through our dreams. Dreams are compensatory. They are a mirror of the deep unconscious in which it reflects what has

been lost and what still has to be corrected and balanced through dreams. The unconscious constantly produces images that teach us. Therefore, as the legendary continent lost the wild land of dreams arises from our sleeping bodies, wrapped in a vapor that spreads everywhere and creates a protective homeland above all of us. This is the continent of our wisdom, the land of our self, and that is what we dream of. We dream of the wild woman' s archetype.

We dream of the meeting and each day we are born and reborn from this dream and its energy helps us to create throughout the day. We are born and reborn night after night from this same wild dream and we return to the light of day gripped by rough hair with the soles of the feet blackened by the humid earth and hair, smelling of ocean or forest or fire. From this land we go to dress in the clothes of the day of everyday life. We left that wild place to sit in front of him computer, casserole,

window, teacher, client' s work. We throw the encouragement of the savages upon our business work, the creations of our business, our decisions, our art, the work of our hands and hearts, our politics and our spirituality, our plans, our home life, education, industry, foreign affairs, freedoms, rights and duties. The female savage can not only be

sustained on all worlds, but it sustains all worlds. Let us recognize it ourselves, the women, we are building a motherland, each with its own plot of land torn from night dreams or from a day of work and we gradually extend this plot in ever wider circles. One day it will be an uninterrupted land, a land resurrects p sns from the land of the dead, the world of the mother, the psychic maternal world, it will coexist with all other worlds on an equal footing and we are creating it with our lives,

our cries, our laughter and our bones. It is a world worth creating and in which it is worth living, a world in which an honest and savage sense prevails. The word recovery can lead to thinking of bulldozer and carpenters, or reform of an old structure, for this is the modern meaning of the term, but it can also mean to recover something that has been lost, as when the hawk was once called that someone had let fly freely, that is, to make something wild come back when we call it.

In this sense, it is an excellent word for us. We use the voice of our life, our mind and our soul to recover intuition and imagination, to recover the wild woman and she comes to our call. Women cannot evade this obligation. If there has to be a change, we must star in it. We take inside what you know if there has to be an inner change, every woman must do it individually. If there is to be a global change. We women have our own way of helping to make it

a reality. The wild woman points words and methods to us quietly. If we follow them. He' s spent a lot of time running around, stopping and waiting to see if we could reach him. He' s got a lot of things to teach us. Therefore, if you are about to let go of yourself and take a risk and dare to behave against the established rules, dig out the bones that are as deep as possible and bring to fruition the wild and natural aspects of women, life, men, children.

The earth uses love and the best instincts to know when you have to grunt, hit, attack and kill, when you have to retire and when you have to howl until dawn. To live as close as possible to the bright wild, a woman has to shake her head a little more, overflow a little more, have more smell, more creative life, more ability to get dirty, have more female companionship, live a more natural existence, have more

fire and spirit, know, cook better words and ideas. You have to better recognize your sisters, sow more, gather roots, be nicer to men, make more neighborhood revolution, create more poetry, paint more fables and facts, dig deeper into the wild female. It has to create more terrorist sewing circles and howl more and above all, it has to practice more. The deep chanting has to remove its skin, travel through the ancient paths and affirm

its instinctive wisdom. We can all affirm our belonging to the old scar plan, proudly exhibit the war wounds of our time, write our secrets on the walls, refuse to feel shame, lead the liberation march. Let us not waste our energy on anger. Let us, on the contrary, let it increase our power and, above all, let us be cunning and use our feminine ingenuity. Let us not forget that the best cannot and should not be hidden from meditation, education, all analyses of dreams, all knowledge of this

world of God. They are of no use if the person keeps them only for himself or for a chosen few. Therefore, sans s l srs. Wherever we' re hiding from. Let' s leave deep footprints, because we can do it. Let' s try to be the old rocker who comes up with the idea until she' s rejuvenated. Let us be as the courageous and patient woman of the crescent moon bear who learns to see through illusion. Let' s not waste time lighting matches and fantasies like the little

match seller. Let' s wait until we can find our own, just like the Ugly Duck did. Let' s purify the creative river so that the crybaby can find what' s hers, like the Manca Maiden. Let our resilient heart guide us through the forest like the wolf. Let' s pick up the bones from the lost valuables and sing to bring them back to life. Let' s forgive everything we can. Let' s forget a little bit and believe a lot. What we do today will influence the matrilineal

strains of the future. It is likely that the daughters of our daughters, of our daughters, will remember us above all to follow our footsteps. Many are the means and ways to live with instinctive nature, and it is clear that the answers to our deepest questions will change as we change and change the world. Therefore, we cannot say this and that in this particular order and

everything will be fine. However, throughout my life I have had the opportunity to meet the wolves and I have tried to understand how it is possible that, as a general rule, they live in such harmony with each other. Therefore, for peace of mind, I would suggest that you start at any

point on the following list. Women who are still struggling might find it very useful to start with the number ten general regulations or one for life to eat rest, wander in the intermediate periods, be faithful to love children, meditate in the light of the moon, sharpen the ear, take care of the bones, make love howl it often part sixteen the wolf' s eyelash. If you don' t go out into the woods, nothing will ever happen and your life will never begin. Don' t go out in the woods,

don' t go out. They said. Why not. Why not? I have to go out into the woods. Tonight she asked. In the forest dwells a huge wolf that eats people like you don' t go out in the woods, don' t go out for what you want most. But naturally, she went out into the woods and, as expected, met the wolf. Just as they had warned him. You see, we told you, they squawk. That' s my life, not a fairy tale Sopencos. She replied I have to go to the woods and meet the

wolf. Otherwise, my life can never begin. But the wolf she found had fallen into a trap. He had his leg set on in a help trap, ay ay ay ay screamed the help wolf. Help me and I ' ll give you the right reward. He added, because that' s what wolves do in stories like this. And how do I know you' re not going to hurt me, she asked him, because his mission was to ask questions. How do I know you won' t kill me if you cut me down to pure bones?“ Bad question,” the wolf

said. You will have to trust my word and the wolf resumed his howlings and laments. Oh, oh, oh, there' s only one question worth making beautiful. Doncella gave where the soul is. Oh, wolf, I' m gonna take the risk. Here we go. He opened the trap, the wolf pulled his leg and she wrapped it with medicinal herbs and plants.“ Oh, thank you, sweet, Maiden, a thousand thanks, ” the wolf said, sighing. But since I' d read too many stories I shouldn' t have. She exclaimed. Well, now you

can kill me Let' s get it over with. But that' s not what happened. Instead, the wolf lengthened his leg and leaned on his arm.“ I am a wolf of another time and place,” he said and plucking an eyelash,“ delivered it to him by using it and trying to be wise from now on, you will know who is good and who is not. It is. So much look through my eye and you ' ll see everything clearly for letting me live. I offer you to live Russian like you' ve never lived in your life. Remember there' s

only one question worth making beautiful. Doncella gave where the soul is and so the Maiden returned to the Village, glad to be alive. And this time when they told her to stay here and marry me or do what I tell you or say what I want you to say, but let everything be as secret as the day you came the Maiden took the eyelash of the wolf, looked through it and saw his motives, as she had never seen them.

And the time he weighed the meat, she looked through the wolf' s eyelash and saw that his thumb weighed so well and looked at the suitor I was telling her I' m the one that suits you and saw that it didn' t suit her at all. And in this way there are many more. He was saved, not from all, but from many misfortunes.

But, moreover, with this new vision he not only saw the cunning and the cruel, but his heart became immensely great, for he looked at the people and recalibrated them thanks to the gift given to him by the wolf, whom she had saved and saw those who were truly good and approached them. He found his companion and remained at his side all the days of his life. He perceived the brave and approached them. He captured the faithful and joined

them. He saw perplexity beneath anger and hurried to dissipate it. He saw love in the eyes of the shy and bowed to them. He saw suffering in the quiet and wooed his laughter. He gave need in man without words and spoke to him. He saw faith in the depths of the woman who

claimed not to have it and rekindled it with hers. He saw all things with the wolf' s eyelash, all true things and all false things, all things that went against life and all things that went in favor of life, all things that could only be seen through the eyes of him who weighs the heart with his heart and not only with the Mind. So it was

true what they say the wolf is the wisest of creatures. If you pay attention to the wolf when howling always asks the most important question, not where is the nearest food, the nearest fight or the nearest dance, but the most important question to see inside and behind, to weigh the value of everything that lives from or, Where is the soul to, where is the soul? Where' s the soul? Sala al bosque exits at once? If you don' t go out into the woods, nothing will ever happen and

your life will never begin. Sala al bosque exits at once? Living room in the woods, will you be right out? Selection of the wolf' s eyelash. Original poem in sepest prose Coppy Right one thousand nine hundred seventy of Boing souns fo The Nights and Johrney that in time was Jeans. Conclusion,

the tale as medicine. I will present here the story according to the ethnic traditions of my family, in which their roots, my narratives and my poetry sink, and give a few brief explanations about my use of words and stories for the advancement of the life of the soul. In my eyes. Stories are medicine. Whenever a story is told, it is done at night, wherever the house is, whatever the time, whatever the season. The narrative of the story causes a starry night and a white moon to filter from

the eaves and remain in suspense over the heads of the listeners. Sometimes, towards the end of the story, the stay is filled with aurora. Other times there is a fragment of a star or a dent of a stormy sky, but whatever remains is a gift that must be used to work on the configuration of the soul one. My work in the smokes of stories does not come exclusively from my preparation as a psychoanalyst, but also from my long life

as a daughter of a family heritage pro- fundamente ethnice and illiterate. Though mine could not read or write, or they did so with great difficulty. They were people whose wisdom is often ignored by modern culture. During the years when I was growing up, there were times when stories, jokes, songs and dances were told and performed at the table during a meal, at a wedding or at a wake. But almost everything I carry I count orally or

convert into literary versions. I have acquired it not by sitting ceremoniously in circles, but in the course of hard work, because the task requires a lot of intensity and concentration. In my view, the story in every possible way can only be the result of considerable intellectual, spiritual, family, physical effort. It never sprouts easily, never picks up or is studied in free time. Its essence cannot and cannot be maintained in the comfort of air conditioning.

It cannot reach depth in an enthusiastic but uncompromised mind, nor can it live in sociable but superficial environments. The story cannot be studied, learned through assimilation, living near it with those who know it, live it and teach it much more in the tasks of daily life than in the visibly official moments. The beneficial medicine of the story does not exist in a vacuum two. It cannot exist separate from its spiritual source. It cannot be taken as a simple

mixing and combining project. The integrity of the story comes from a real life lived in it. The fact that they were educated in him gives the story a special light according to the oldest traditions of my family, which go back,

certainly to times far away from all the generations that exist. As my grandmothers say, the moments of the story, the chosen narratives, the exact words used to convey them, the tones of forest are used in or each of them, the principles and endings, the development of the text and, especially the intention behind each of them, are usually dictated by a deep inner sensibility, rather than by an external motive or occasion. Some traditions establish concrete

moments for storytelling among my friends of various tribes peoples. Stories about coyote are reserved for winter. My weasels and relatives from southern Mexico tell only stories about the great east wind. Springtime. In my adoptive family, certain stories cooked in the tradition of Eastern Europe are narrated only in autumn after the harvest.

In my carnal family, the tales of the day of the dead are traditionally told at the beginning of winter and continue to be told throughout that dark season until the return of spring. In the ancient integral healing rites, first cousins of curatorism and mesemondo, all the details are carefully weighed according to tradition, when telling a story, what story and to whom, with what length and

in what form, with what word? Yes, in what conditions. We take into consideration the moment, the place, the health situation or illness of the person, the demands of his inner and outer life and a whole series of important factors to be able to establish the kind of medicine needed. Behind our ancient rituals, there is essentially a sacred and integral spirit and we count the tales when we feel called by the covenant that they have established with us.

If not vice versa, three in the use of the tale as medicine, as well as in the exhaustive psychoanalytic preparation and other healing arts rigorously taught and supervised. We are taught to understand carefully what to do and when, but above all, we are taught what not to do. That perhaps more than anything else is what distinguishes tales as fun, an activity in itself very

sns from tales as medicine. In my oldest culture. As much as we have established a bridge with the modern world, there is in essence an eternal narrative legacy in which a storyteller transmits his stories and the knowledge of medicine that these are confined to one or more seeds. Seeds are people who have an innate gift. They are the future guardians of tales, in whom vices have

their hopes laid. It is easy to identify those who possess talent. Several elders agree and accompany them, help them and protect them during their learning.

The fortunate will follow an arduous journey of many years of work full of troubles and difficulties that will teach them to follow the tradition, as they have learned with all the preparations, blessings, percussions, essential perceptions, ethics and attitudes that constitute the body of healing knowledge, in accordance with the requirements of this knowledge, not with their own, their initiations and prescribed forms. These forms

and extensions of learning time cannot be pushed aside or modernised. You can' t learn on a few weekends or a few years. They require long periods of time to reflect, and that is why the work is not trivialized, changed or misused, just as it happens when it is not in good hands, or used for wrong reasons, or when someone appropriates it with a mixture of good intention and ignorance. Four of that can' t come out any

good. The choice of seeds is a mysterious process that escapes any exact definition less for those who know it thoroughly, because it is not based on a series of norms or imagination, but on an age- old direct relationship between people. The eldest chooses the youngest, the one chooses the other. Sometimes one seeks the other, but often loves stumble and are recognized as if they had known each other for centuries. The desire to be like this is not

the same as being. As a rule, family members who have this talent are identified in childhood. The older ones who possess this gift have skinned eyes and often look for the skinless, who has a deep sensitivity and observes not only the broader patterns of life, but also its smallest details. They are looking like me, who is now fifty years old, for those who have a special acuity for having spent several decades or a lifetime living in a careful

listening attitude. The preparation of healers, singers and storytellers is very similar, because in my tradition, stories are considered written as a tattoo of fate, a delicate tattoo on the skin of the person who has lived them. It is believed that healing talent derives from the reading of these slight inscriptions on the soul and its development. The story, as one of the five parts of the healing discipline, is considered the fate of the person who carries these inscriptions.

Not everyone wears them, but the people who, if they carry them, already have their future engraved on them are the only five. Therefore, one of the first questions we ask when we stumble upon a healing storyteller is who your relatives are, who your parents are. In other words, what line of Curanderas you come from doesn' t mean which school you' ve been to, which subjects you' ve studied, which workshops you' ve

attended. It literally means, from what spiritual lineage you descend as we always seek an authentic wisdom age rather than intellectual sagacity, unshakeable religious devotion deeply rooted in Gothic life, all the delicate kindnesses and visibly innate attitudes in a person

who knows that source from which all healing proceeds. Six. In the tradition of singing storytellers there are parents and grandparents, sometimes madrinas and godparents, and these people are the ones who told you the story and explained its meaning and its impulse. The one given to you by the story' s mother or father and the person who taught it to the person who taught it to you

by the story' s grandfather or grandmother. This is how it should be to explicitly ask permission to tell another person' s story and to attribute that story in case such permission is granted. It is absolutely necessary, because in this way the genealogical navel is preserved. We are at one end and the

placenta that gives life at the other. In someone duly educated in storytelling, it is a sign of respect and a sign of good manners to ask and receive permission seven, not to appropriate the work that has not been granted and to respect the work of others, for the whole of their work and their life constitutes the work they give. A story is not simply a story in its most innate and appropriate sense. It' s someone' s life.

The numen of his life and his direct knowledge of the stories he narrates are the medicine of the tale. The godfathers of the story are the ones who have given a blessing along with the gift of the story. Sometimes it takes a long time to tell the history of the story before the story itself begins. This enumeration of the mother, the grandmother, etc of the story is not a long and boring preamble, but something that is in turn dotted with

small tales. The longest story that follows it then becomes something like the second dish of a banquet. In all the true stories and healing traditions that I know, the storytelling begins with the mention of psychic content, both collective and character. The process requires a lot of time and energy both intellectual and spiritual, and it is by no means idle practice. It costs a lot and takes a long time, although there are sometimes exchanges of stories in which two

people who know each other very well exchange stories as gifts. They are because they have developed, in case they do not have an innate relationship of kinship as it should be. Although some people use stories as simple entertainment and even though television in particular often uses storytelling arguments that describe the necrosis of life, it is not for this reason that narratives cease to be stories in one of

their earliest meanings, that of healing art. Some people are called to the practice of this healing art and the best ones, in my opinion, are those who have slept with the story, have discovered inside the equivalent parts and in the depths of their being have had a mentor, have received a prolonged spiritual teaching and have spent a lot of time perfecting the teachings. These people are immediately recognizable by their presence alone. When we use stories, we manage

an archetypal energy that we could metaphorically describe as a kind of electricity. This electric current can animate and illustrate, but it does transmit in place the time or the amount of the wrong ones through the wrong narrator, the wrong story, the wrong storyteller, that is, a person who knows in part what he has to do, but ignores what he does not have to do. Eight the current, like all medicines, will not have the desired effect or

will even have a detrimental effect. Sometimes story collectors don' t know what they ask for when they ask for a story of this dimension or try to use it without having previously received the blessing. The archetype makes us change. The archetype instills in us a recognizable integrity and resistance. In the event that there is not yet a change in the narrator, it means that there has been no fidelity, no authentic contact with the archetype, no transmission, but

only a rhetorical translation or an interested exaltation of the person himself. The transmission of a story is a long and far- reaching responsibility. If you wanted to detail all your parameters and describe the healing processes in their entirety, you would have to fill several volumes using the story as a simple component among many others. But in the small space that I have here, I will limit

myself to pointing out the most important thing. We need to make sure that people are totally and absolutely connected to the electricity of the stories they carry with them and tell others among the best healing storytellers I know and I have been lucky enough to know many of their stories grow in their lives as the roots grow a tree. Those who have made them grow have them with no in

what they are. You can tell the difference. You can tell when someone has grown a fairy tale in jest and when the tale has made it grow authentically to him. The latter is the one that underlies the integral traditions sometimes a stranger asks me one of the stories that I have taken out of the mine, configured and carried with me many years as guardian, that I am one of these stories that have given me after demanding a promise that I have

kept. I do not separate him from the words and rites that surround them, especially those that have developed and fed on the roots of the family. This option does not depend on any five- point plan, but on a

science of the soul. Relationship and affinity are everything. The student menstru model offers the kind of careful atmosphere that has allowed me to help my students find and develop the stories that will accept them, that will shine through them, if they will not simply stay on the surface of their being as pieces of cheap jewelry. There are ways and ways. Some are easy, but I don' t know any easy way to be honest at the same time.

There are far more convoluted and difficult ways, which are honest and worthwhile. The healing art that a person can practice, the medicine of the story that he can apply depends entirely on the amount of me that that person is willing to sacrifice and put in it. When I speak of sacrifice, I mean all the nuances of that word. Sacrifice is not a chosen suffering, nor is it a convenient suffering whose term is controlled by sacrifice. Suffering is not

a great effort and not even a considerable nuisance. It is, in a way, something like entering into a hell not created by ourselves and returning from it completely purified, fully centered and delivered. No more, no less. In my family there is a saying, the storykeeper, will demand a payment, that is, he will force you to live a certain kind of life, a daily discipline and many years of study, not the idle study that interests him allegory, but a study in which you will have to conform to

certain guidelines and requirements. I' ll never insist enough on it. In the narrative traditions of my family, in the traditions of Messemondoki and of the storyteller that I have learned and have been using since childhood, there is the guest call, that is, the empty chair, present in some way in all narratives. Sometimes in the course of a story, the soul of a

listener or more of one sits there because he needs it. And even if I have material carefully prepared for the whole afternoon, sometimes I modify the narrative to adapt, heal or play with the feeling of spirit that produces me. The empty chair, the guest speaks on behalf of everyone' s needs.

I told him or the people to draw stories from their own lives and I insist above all that my students do so, especially the tales of their own inheritance, because if they always resort directly to the tales of the translators of fencing for example, they will forever lose the tales of their personal inheritance as soon as the elders of their family die. I always support with all my strength those who recover the tales of their inheritance, saving them and saving them

from death by abandonment. Naturally, throughout the face of the earth, it is always the old ones, who represent the bones of all healing and spiritual structures. Behold your people, behold your life. It is no coincidence that this Council is itself among the great healers and great writers. Behold the reality that you live for yourself. The kind of stories that are there can never

come from the works. They come from accounts, from direct witnesses. The extraction of stories, the mine of our own life and the life of ours, also of the modern world in its relationship with our lives, requires inconvenience and hard trials. You know you' re on the right track if you ' ve had the following scratched knuckle experiences. Sleeping in the cold ground not once, but again and again groping search in the dark, circle walks at

night, shocking and frightening revelations, adventures along the way. All of that has invaluable value. There has to be a little, and in some cases, a lot, bloodshed in every story, in every aspect of one' s life, so that it has numen and the person can be the bearer

of an authentic medicine. I trust that you go out and let stories happen to you, that is, life, and that you work with these stories of your life yours, not someone else' s, that you water them with your blood and your tears and your laughter, until they bloom, until you bloom yourself. This is the task, the only task. Copyright 2, 000 twenty- four Estrils Lili' s secret law. All rights reserved submitted by Lili' s secrets subscribe to this podcast