If this happens, the Rune will seek another host, or stay dormant. The Rune will also go with these conditions if the part of the body that the Rune is attached on gets severed from the main body, like the hand, for example. It is mentioned that the True Runes also have the ability to give their bearers immortality. In opposition, if the bearer excessively uses the power of the rune, the bearer will die.
There are still some mysteries concerning the True Rune capabilities as the series has shown that the runes can divide their powers, like in the case of the Rune of the Beginning and the Gate Rune, but in each case, the rules of the split rune are treated differently as the Half Gate Runes have granted their bearers the full benefits of a True Rune while the Bright Shield and Black Sword do not.
Some True Runes are said to have started their life as one rune; such as the Sun and Night Rune originally being one. The Night Rune transformed itself into a sentient sword, and it's unknown if other True Runes may have done the same or if it a unique power to the Night Rune alone. The Runes have also shown to be contained by inanimate objects, such as the Sovereign Rune being embedded on Emperor Barbarossa's sword, though this may be a case of some sealing technique.argabohawla.ga/daemonia-book-iii-in-the.php
Some True Runes are also known to materialize themselves in the form of a creature or beast, when they feel threatened, called "Incarnations". Most of those incarnations serve as the final obstacle in several Suikoden games, like the Beast and Sun Runes. Another ability is to see the future or the possible paths to take current events. Leknaat, Luc, and the Flame Champion were the first to have this ability. Only Leknaat is more conscious about trying to change the future by using force. The power of True Runes are devastating if the bearer loses control, but if they are destroyed, it could cause massive annihilation of continents or oceans in seconds.
Unlike a regular rune, the True Runes have some loyalty and respect for the original bearer, such as Sierra. Even runes have a conscience, demonstrated when bearers are desperate, the occult powers are activated. Hikusaak was able to find a way to steal the true runes using unconventional methods but effects, using body parts and a special liquid in special crystal runes. Unfortunately, the pup slipped its collar a few weeks later.
Trapping efforts will continue this fall. AM was not located during September. AF was located dead in New Mexico in September; the incident is under investigation. A public sighting report suggests M may be travelling with an uncollared wolf. The incident is under investigation. During September there were ten livestock depredation reports and one nuisance report.
Six of the ten depredation reports were confirmed wolf kills. The investigation determined the calf had been hit by a vehicle and died from related causes. The investigation determined both cows were confirmed wolf kills. The investigation determined the calf was a confirmed wolf kill. The investigation determined the cow had died from unknown cause. The investigation determined domestic dogs were involved in the reported incident, not Mexican wolves. The investigation determined the cow had been killed by coyotes.
The investigation determined the cow died of unknown causes. Welcome to the program Cyrenea! Welcome to the program Rae! The 8 hyenas that were captured on Hwange as per our last report were transported to Harare by 3 Chinese men and were trying to export them out of the country by having them loaded on an aeroplane at Harare International Airport on Thursday 3 rd November The Chinese men were stopped by the Customs and Excise for trying to export the hyenas with fraudulent paperwork. The animals were in a poor state of health with cuts and grazes on their bodies from being transported in unsatisfactory cages.
The hyenas have been impounded and were released at a sanctuary close to the airport. One of the hyenas has managed to escape which will cause a huge problem to the residents in that area. We would like to take this opportunity to thank the Zimbabwean Customs and Excise for carrying out their duties and preventing these animals from being loaded.
About 2 weeks ago in Hwange, two of the captured baby elephants have died from starvation and thirst due to neglect. We are expecting these animals to be sent to their destination in the next week. We have had confirmation that the captured elephants are destined for Shanghai Wild Animal Park and they have submitted a permit for 17 elephants and the balance is to go to Yunnan Wildlife Park in China. We found that after investigations have been carried out, the poachers that are arrested or shot in the Zambezi area, the weapons are confiscated and handed over to the police.
Mysteriously, these very same weapons are ending up back in the hands of the poachers once released. We sadly have to report that Katanga the baby elephant from Imire Safari Park has recently died…our sincerest condolences to John and Judy Travers who lovingly cared and looked after him.
From Care2 Action Alerts actionalerts care2. Fox cubs were thrown alive to hunting hounds at kennels in Herefordshire, U. Secret footage was released showing live fox cubs being delivered to the kennels of the South Herefordshire Hunt before being thrown to the pack of fox hounds. The lifeless body of a cub is then seen to be dumped into a wheelie bin, before another is taken to meet the same fate. British police investigating the allegations have arrested five people and are examining the footage from anti-hunt activists. All five arrested people have been released on bail while officers continue their investigation.
If enough people sign, it will put international pressure on the police and Crown Prosecution Service to ensure that justice is served, and others will be deterred from carrying out similar cruel practices. Because officials say that coyotes cannot be relocated after having been trapped, a whole coyote family that took up residence near LaGuardia Airport in Queens, New York, has been sentenced to death. This statement from the state Department of Environmental Conservation was released after animal lovers had started a campaign to save the coyotes, including an online petition that drew over signatures in a matter of just hours.
But Frank Vincenti of the Wild Dog Foundation believes that the coyotes could still be humanely conditioned to stay away from people and remain in the area. After monitoring the family for months he says that this is not a lost cause. He asks what is going to happen with the next coyote family, because there will certainly be a next one. The Port Authority of New York and New Jersey plans to trap and euthanize the coyotes, because they have roamed too close to workers and a Little League field near the airport.
But maybe there is still hope — Philanthropist Jean Shafiroff has offered to fund the relocation of the coyotes. Urban coyotes are present in practically every city across the United States. For many cities, the appearance of coyotes has happened only within the last few decades, and residents are still trying to get used to their new neighbors.
Though there is a rise in awareness that coyotes are around, there is still a great deal of misunderstanding among city residents about coyote behavior and their role in urban ecology. Here are ten facts about urban coyotes that will clear up common misconceptions and shed more light on this adaptable canid. Urban coyotes can create territories out of a patchwork of parks and green spaces. They manage to make due with surprisingly small patches of hunt-able land woven together as a whole territory. Urban coyotes tend to have smaller territory sizes than rural coyotes because there is so much more food packed into smaller areas, even if that area has only a few scattered parks.
Studies have shown that coyotes much prefer forested areas and large parks where they can steer clear of humans, and they try to avoid residential areas. There is still a lot to learn about how coyotes use urban landscapes, which inevitably varies depending on the building density of different cities, the quality of green spaces, and many other factors. But one thing is for sure: the more researchers learn about urban coyote territories, the more it becomes apparent that coyotes make use of the most surprising places, even those that at first glance seem like an ecological desert.
Coyotes are masters of staying out of sight. Urban coyote dens are surprisingly hard to find. Coyotes do their best to hide their dens and will often have multiple dens and multiple entrances to a den to help conceal their activity. These dens are usually tucked away in shrubbery or the wooded patches of parks, washes, culverts, golf courses, preserves and similar spaces.
Coyotes avoid residential and commercial areas when they can, and instead seek out whatever remaining fragments of natural habitat are available, which usually is well away from the eyes of humans. However because coyote parents want to keep their pups protected and hidden from threats, once humans disturb a den the coyote likely will move pups to a new location.
So even if you find a den one day, the family may not be there the next. Urban coyotes may live in family packs or on their own at different points in their lives. The pack may also welcome in a solitary traveler if their territory can support another member. However, a coyote may also spend part of its life on its own, known as a solitary coyote. This is common when young coyotes disperse from their pack and go in search of their own territory, a new pack to join, or a mate with whom to start their own pack.
A coyote may also spend a stretch of time as a loner if it was an alpha in a pack but lost its mate. According to Urban Coyote Research Program, between a third and half of coyotes under study are solitary coyotes, and they are usually youngsters between six months and two years old. The study of urban coyotes has helped to correct this misconception and has revealed much about the social lives of coyotes. Researchers were surprised to discover how faithful urban coyote pairs are. They mate for life and stay faithful the whole time.
Urban coyotes mate for life and are monogamous. Speaking of mates, coyotes mate for life and are percent faithful to that mate. In contrast to studies of other presumably monogamous species that were later found to be cheating, such as arctic foxes and mountain bluebirds, we found incredible loyalty to partners in the study population. This loyalty holds even when there are other coyotes in adjacent territories and plenty of opportunity for cheating. But coyote pairs stay faithful and faithful for life.
Some of the pairs followed by the research team were together for as long as 10 years, only moving on when one mate died. The researchers believe that this monogamy plays an important role in the success of urban coyotes. Because a female can adjust her litter size based on the availability of food and other factors, she can have larger litters of pups in a city where there is a buffet of rodents, reptiles, fruits, vegetables and so much else in a relatively small area. She also has a dedicated mate to help her feed and raise the pups, so these large litters have a higher survival rate, resulting in more coyotes reaching an age to disperse to other areas of a city.
Even when food is less abundant or there is territory pressure from other coyotes, the couple stays together year after year. Coyotes may be opportunistic about matters of food and shelter, but not when it comes to love. Urban coyotes do not feast on pets and garbage; they typically stick to a natural diet. On the contrary, studies have shown that urban coyotes stick mainly to a natural diet.
Coyotes are opportunistic omnivores and will eat fruits and vegetables along with animal prey. The food available in these locations is rodents, reptiles, fallen fruit and other food items that are part of a natural diet. Coyotes of course take feral cats or the occasional domestic cat that has been left outdoors, and there is certainly evidence that coyotes that have become habituated and overly bold will go after small dogs.
However pets are not primary prey for them, not by a long shot. As it is with the presence of apex predators in any ecosystem, having coyotes living and thriving in an urban area is a positive sign of the health and biodiversity of urban areas. Even when garbage is plentiful, coyotes prefer an all-natural menu.
Voles, gophers, rats, mice and other rodents are all targeted by coyotes, a fact that makes parks maintenance workers very happy. However, it can also leave coyotes as well as cats, hawks, owls and other predators vulnerable to being slowly poisoned by rodenticides. Urban coyotes reduce the presence of feral and free-roaming cats in natural spaces, which helps protect songbirds in parks. While the issue of cats and coyotes is a sensitive and controversial one, there are aspects of their interaction that may come as a happy surprise.
In a study, urban coyote researchers collared 39 feral cats. Other studies in California showed that coyotes reducing cat activity in habitat fragments resulted in an increase in the nesting success of songbirds in those habitats. Coyotes have a clear impact on how free-roaming cats use the urban landscape, but the exact scope of the ecological benefit still needs more study.
However, data on the population ecology of free-ranging cats, and especially aspects that relate to potential predation or disease risk are needed. This information gap is especially true for cats inhabiting urban landscapes, where their numbers can reach inordinately high levels and the systems are already stressed from other anthropogenic effects. Urban coyotes help control the populations of other sometimes problematic urban wildlife like rodents, deer and Canada geese.
But our cities are increasingly home to an ever more diverse array of wildlife species. Unfortunately, these species are not beneficial when they become overabundant. Canada geese can wreak havoc on baseball fields and golf courses, deer can easily become a nuisance in yards and gardens of residential housing and spread disease-carrying ticks, and rats have been an issue in cities ever since cities were invented. Coyotes play a role in limiting the populations of these species and more, helping to keep a balance and increase biodiversity in urban ecosystems.
Rodents are the primary food source for coyotes in rural and urban areas alike, and studies have shown an increase in the rodent population in areas where coyotes are removed. Deer fawns are also a prey source for coyotes, and coyotes can take anywhere from 20 percent to 80 percent of fawns in various populations. The same goes for Canada geese; the presence of coyotes is highly beneficial to slow the growth of goose populations, which helps out managers of parks, golf courses, sporting fields and other grassy areas that geese graze in abundance.
Thus, coyotes are serving as a biocontrol for urban geese. Because egg contents are not detected in coyote scat, the extent of coyote predation on goose nests could only be determined by placing cameras at nests. As with deer, coyotes do not take enough adult geese to reduce the population, but they can slow the population increase through egg predation. The predation of coyotes on deer and other species is often controversial, but it is important to remember that what we are witnessing is the return of an apex predator to an ecosystem.
When apex predators are present, an ecosystem is more balanced and more diverse. Humans have cleared out other predators like wolves, cougars and bears from their historic territories but the coyote is now filling in this blank in the food web. What we are witnessing with coyotes taking up residence in urban and suburban areas is the return of an apex predator to an ecosystem, and watching what happens is a fascinating area of study for urban ecologists. Coyotes are naturally diurnal or crepuscular. Urban coyotes often switch from naturally diurnal and crepuscular activity to nocturnal activity.
Actually, it is perfectly normal for a coyote to be out during the day, as this is their natural time for hunting. Urban coyotes have made a behavior change to avoid humans, switching from being active at dawn and dusk or during daylight hours, to being mostly active at night. This strategy lowers their risk of encountering a species of which they are naturally afraid while still hunting in an urban territory.
In fact, in the spring and summer when raising their pups, coyotes need to find more food and so may be more active during the day and thus spotted more often. Urban residents frequently misinterpret daytime sightings as a rise in the urban coyote population or that the coyote could be rabid, neither of which are usually true. The easiest way for city residents to avoid negative interactions with coyotes is to avoid feeding them, either accidentally or on purpose, and otherwise habituating them to humans.
When coyotes become overly bold or aggressive, and in the rare instances when coyotes have bitten humans, it usually is discovered that they were being fed. Coyotes have a natural fear of humans, and like most wildlife, will start to lose that fear and even become aggressive if they are being fed. Feeding coyotes sometimes happens on purpose, but it can also be done accidentally when people leave pet food on their porches intending it for cats or dogs, when they leave scattered seeds under the bird feeder, or even when they leave fallen fruit or compost in their yards.
The kindest thing one can do for a coyote is to avoid habituating them to humans. Trapping and killing or relocating urban coyotes does not reduce the overall population of coyotes. A common reaction from urban and suburban residents when they learn coyotes are living in their area is to ask for the removal of the coyotes, either through lethal means or by trapping and relocating them.
However, animal control officers have learned through a lot of experience that this is not only a lot harder to do than it sounds, but it does nothing to reduce the number of coyotes living in an area. In fact, it has the opposite effect. Coyotes are territorial and keep other coyotes out of their home range. The larger the territory of a coyote pack, the fewer coyotes are present overall. Removing coyotes from an area opens that location up for new coyotes to come in and claim it as their own and there will always be more coyotes coming in to fill a void , often resulting in a short-term increase in coyotes as the territory lines are redrawn by the newcomers.
Additionally, when there is less pressure from neighboring coyotes and more food available, female coyotes will have larger litters of pups, again creating a short-term increase in the number of coyotes in that area. There are other problems with trapping coyotes. Both can cause severe injuries, pain, and suffering. Leg-hold traps are not only cruel and inhumane for coyotes, but may also injure other wildlife, pets, or even children.
Non-target wild animals are also caught in traps, and many sustain injuries so severe that they die or must be killed. If a city wants to limit or reduce the number of urban coyotes living there, the easiest thing to do is allow existing coyotes to work out their own territories, naturally stabilizing the coyote population.
Citizens can take extra steps to make an area less appealing to coyotes by removing all extra food sources — from fallen fruit or ripe vegetables from backyard gardens to pet food left on back porches — and removing sources of water. The fewer resources available, the larger the territories need to be to support the resident coyotes, and the fewer coyotes there are overall. Unfortunately, this typically means lethal removal. Targeted removal of a specific problem animal is a very different issue than the indiscriminate removal of any and all coyotes.
Coyotes are here to stay and removing them is not and will never be an option. Our one and only path forward is coexistence. Coyotes have proven to us time and again that they are a permanent and beneficial part of the rural, suburban and urban landscapes. Our one and only option in dealing with them is to learn how to coexist.
There once was a very, very beautiful daughter of their leader named Rose and, every night she would sing a song to wolves from her den. So they snuck up and ambushed her while she slept and silently killed her. When the wolves awoke they found her dead; her throat slashed by teeth. When they buried her, the father sent a message with her spirit so that she may walk the moon every night.
Now, the pack that killed her was never found and wolves today are not sure if it was another wolf. It might have been a jealous mountain lion or a bobcat or lynx, who knows, but all they know is the story of their elders who pass it on from pup to pup from pack to pack. Summer has arrived here with pretty high temperatures and luckily also more or less regular rainfalls so that the garden looks much better than last year around the same time.
The pack is perfectly healthy, full of energy, and unfortunately the shedding season is also in full swing. There are bunches of hair sticking out of her left, right and centre, and hair is falling out of her wherever she walks. Touch and pet her and you will be standing in a cloud of fluff. Have I ever told you about Ted and I collecting the hair of our pack? What do you do with it? But how do you spin wool without really knowing how it is done? We started looking around in our region for somebody spinning wool by hand to whom we could bring or send our hair collection, but we had no such luck.
Next I checked out the Internet for spinning wheels, but I nearly keeled over when I saw the prices, because most offers for new or second hand ones were from people in overseas. Then Ted discovered a series of tutorial videos on YouTube that demonstrated in detail how to spin wool, which tools are needed, and how you can build some of these yourself. He fell head over heels in love with spinning, and after just a short time he had sourced suitable carding brushes and assembled flying cross-spindles and started to train himself in the art of spinning.
Evening after evening he sat and span first half-yarn, which he later twisted into full-yarn wool , from the seemingly inexhaustible stock that had accumulated from our 23 years of collecting. Surprisingly, the thread produced thus was so strong, I guess, you could tow a car with it.
But then we had another problem — who was going to do the knitting? And Ted himself was way too busy with spinning to take on this task on top of it. Luck was on our side, though, as a close friend who spends her holidays here with her hubby twice a year is passionate about knitting and was curious to find out what quality this strange kind of wool would be, what knitting it would be like, and what the final product would look like.
Ted handed her a bag full of ready-to-knit balls of wool when they came here, and she spent every free minute knitting. She produced standardized squares from that wool so that we could decide what we wanted to make from them. The first project was a winter poncho for Ted that would be large enough to cover his legs when sitting and working at his desk on cold winter days. I put together the squares, and the result was stunning. It gets warm instantly when you slip under it, but then never gets too hot, and because it is so heavy, it will sort of mould around your body so perfectly that the weight is spread so evenly over your body that you hardly feel it.
Now our friend is busy with the squares for another duvet for me , and after that we have planned to make a jacket. It seems to be something that is rather relaxing to him, and he cannot get enough of it. When people come and visit and see him spinning they often give him that funny look first, then ask what he is doing and why, and when he starts to explain and show them the results, they cannot believe how beautiful it looks and how nice it feels.
So, besides of the fact that shedding season means lots and lots of hair everywhere and an overworked vacuum cleaner and missus of the house, in some way, we are still looking forward to it. Spring has arrived in our part of the world. Night temperatures were hesitant to follow suit at first, but have also recovered by now, hovering around degrees. Instead it starts with bad news for wolves in Norway and Canada, and both instances cannot be termed anything else but outrageous and scandalous.
Read the excerpts for yourself, form your own opinion, and take the minute or so to sign the petition via the link provided. Of course, the US wolves are not at all off the hook, as is demonstrated by the snippet on Idaho wolves, but news from there are difficult to come by at the moment, with nearly everybody being focused on their presidential elections — speaking of scandals. We help disseminate another one in the International section. That not all Americans are evil is shown by our snippet on an Arkansas man in the.
But in a region dominated by sheep farming, support for the cull runs deep. But not everyone in Norway is behind the plan. The wildlife protection group Predator Alliance Norway, for example, has campaign posters that talk of wolves as essential for nature, and a tourist attraction for Norway. Predator Alliance Norway is an anomaly in this area, a land inhabited by the most fervent advocates of culling — many of them farmers and hunters.
At the heart of the matter is the conflict between sheep farmers and conservationists. Norway is a large sheep farming nation, unique in letting most of its 2 million sheep roam free all summer without herding, fencing and with little supervision. As a result, , sheep are lost each year, and 20, of these deaths are attributed to predators, judging by state compensation payouts, which are based on documentation and assessment by the authorities. Beyond that, cadavers found annually are confirmed to have been killed by predators.
In , the authorities issued bounties to hunt them down, resulting in all species being virtually extinct by the midth century, The wolf was given protected status in , a watershed in wildlife management for the acknowledgement of its part in Norwegian fauna and in need of protection. The first wolf returned in , though the first breeding entirely on Norwegian soil did not take place until In the meantime, a new breed of sheep had invaded the land.
The sheep is favoured for its size and large proportion of meat, but is a bad climber and has poor herding and flight instincts, unlike the old short-tail land race, considered the original Norwegian sheep race, prevalent on the west coast, where ironically there are no wolves. The framework for predator management has been set by parliament, with local predator management boards setting hunting and culling quotas when population targets have been achieved. In January his organisation filed a complaint that the board votes in representatives with vested interests, such as farmers, whereas green party members have been excluded.
Scandinavian wolves are subject to inbreeding and poaching, and this makes the small population more vulnerable to random events. Culling these individuals can undermine the viability of the entire Norwegian wolf population. According to Lundemo, the decision for culling appears to be based on politics as much as on science. The WWF have examined the case document that formed the base of the decision. Despite the population within the wolf zone having almost doubled since last year, attacks on livestock have almost halved.
Friends of the Earth advocate more suitable breeds of sheep, or cattle, and better fences and herding. WWF is exploring the option to challenge the decision legally before the wolf hunt sets in on 1 January Back in Trysil, the Predator Alliance is gaining momentum. The group has submitted a 35,signature petition for protecting the wolf to the Prime Minister, Erna Solberg.
Stop the Slaughter of Endangered Wolves in Norway! The wolves in Norway are in grave trouble. But now, the Norwegian government has authorized the mass slaughter of 47 endangered wolves. Will you sign? Why would the government decide to sacrifice these animals? Hunting is hugely popular in Norway. Last year, more than 11, people applied for special licenses to shoot and kill just 16 wolves. Norwegian authorities also claim this wolf-hunt will help local farmers protect their sheep from predators.
But environmental groups say wolves account for only a small percentage of sheep deaths, and that the government is obviously not relying on sound scientific data. If all 47 animals are shot, Norway will have lost more than two-thirds of its wolf population. Only about 20 wolves would be left in the wild. We cannot stand by and watch as hunters destroy the already-tiny wolf population in Norway.
Under the ESA, all threatened and endangered species and their habitat are automatically protected. Thus, threatened Algonquin wolves will remain unprotected from hunting and trapping in the majority of their range. As the global stronghold for a threatened wolf species that researchers now know roamed much of the eastern side of North America, Ontario should let science, not political pressure, steer conservation policy. From Take Action!
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Idaho wolves are being slaughtered by the state government in order to artificially inflate elk numbers for sport hunters and boost the sale of elk hunting licenses. These disturbing actions are not just inhumane — they are misguided. While the state of Idaho feels it needs to kill these carnivores to address elk population decline, there are many other natural factors such as weather, disease and human activities that cause population fluctuation.
Please sign our petition today to urge Secretary of Agriculture Vilsack to stop the aerial gunning of wolves. Mass slaughter for profit is not an appropriate use of taxpayer resources. Save Wolves: Sign Petition. Fewer than 1, wolves remained, making conservation work on the species imperative. But even Sillero-Zubiri began having trouble finding them alive. Instead, he came across arid landscapes littered with their corpses.
After analyzing blood samples back at the University of Oxford, where he was studying, he soon identified the culprit: rabies. In the years since, Sillero-Zubiri, now a professor at Oxford, and his team at the Ethiopian Wolf Project have identified four major rabies outbreaks among Ethiopian wolves in the Bale Mountains. Each time the virus hit—in , , , and —the wolf population declined by as much as 75 percent. Now, only around Ethiopian wolves remain in the wild, thanks to habitat loss and the repeated outbreaks.
In a new study in Vaccine, Sillero-Zubiri and colleagues show that immunizing Ethiopian wolves against rabies could help save the species. Rabies is unique among viruses, both for its ability to engender fear and its knack for infecting a broad range of mammals— species in all. He was not involved with the study. Because the virus can infect so many different species, different parts of the world need different strategies for controlling the virus. In the U. Some parts of Europe have completely eradicated the virus by vaccinating both dogs and wildlife. In the Bale Mountains, rabies circulates between a large population of domestic dogs and the Ethiopian wolf.
Efforts to immunize local dogs were minimally successful at best, thanks to difficulties in reaching the sizeable feral dog population. Sillero-Zubiri had tried using injectable vaccines on the wolves, but capturing the animals to administer the vaccine was too expensive, time-consuming, and stressful on the animals. To get animals to ingest the drug, the vaccine packet came laced with a liver-flavored bait that many animals loved—but not the Ethiopian wolves. So the scientists conducted field tests to determine how best to entice the wolves to eat the vaccine.
Inserting the vaccine sachet into a dead rat—the wolves preferred food—was only partly successful. Goat meat and intestines. Find out how peanut butter and drones could help vaccinate the endangered black-footed ferret. Of the 21 wolves captured after vaccine administration, 14 tested positive for a harmless chemical that showed they had eaten the vaccine. Of these wolves, 86 percent were successfully immunized against rabies—enough for the vaccine to help the species, says Karesh. Although the trial was a success, Sillero-Zubiri still has to convince the Ethiopian government to begin a proactive vaccination program for the wolves.
This article was first published by National Geographic on 05 Sep It is with great sadness that we have to report that our beloved Tatenda has passed away. John and Judy Travers had saved him after his parents were killed by poachers. He turned into a very handsome young man. I would drive to Johannesburg 4 times a year, when he was a baby, to buy him special milk powder, antibiotics and teats.
My daughter even made him a rhino birthday cake for his first birthday. I remember Judy would sleep in his pen with him and take him on daily mud baths, one of his favourite activities.
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I would like to take this opportunity to thank John and Judy Travers for everything that they have done for him and for all the other animals in their care. I have never seen such love and compassion shown or given to animals as these two give to all their animal family members….. My dear friend Tatenda, rest in peace until we meet again…. Help make Donald Trump renounce his support for trophy hunting by sharing this on social media. James Gage being the nature lover that he is studied environmental science in college.
He also loved wolves and it was at this time that he first got a wolf hybrid, named Bailey. In order to take care of her properly, he learned as much as he could about them and while doing that he also learned about the strife they go through as pets.
It was at this point that he decided he wanted to do something to help. He had learned that while there are less than 10, wild wolves left in the United States, there are more than a quarter million in captivity and that some of these were being kept as pets. He understands this because he has been there. Buying a property just north of Batesville, Arkansas, and hours away from his family and friends, Gage is now saving domestic wolves one at a time. He has seven wolves that come from all different situations, but all came from the pet trade. After working and studying with a wolf sanctuary in Colorado, Gage is now working to set up Wolf Hollow in Arkansas.
He is applying for non-profit status and a USDA license, which will allow him to use the organization for education. His days start and end with his wolves. He lives in a remote area, sacrificing cell or internet reception in order to have the room for the wolves to exercise. Gage is currently working as a bartender at night to pay for his day job caring for the wolves. People have tried to find the meaning of life for decades, but I have found it. Because I am not human it was very difficult, although I met my mate along the way.
I am Lilly Moon, a wolf; my mate is Lion Paw. We were the alphas of the pack. We were recently separated from the pack by an avalanche. As I walked around the cave, worried Lion Paw might not come back with food for our pups, I heard a long slow growl.
I jumped to my left to see Lion Paw facing off with Fox Ears, the legendary black wolf. I ran deeper in the caves to risk my life for the pups if needed. Even though I only had two pups they mean more to me than the world. Finally Lion Paw limped into the cave with his right shoulder torn, and a gash in his throat. Three days later one of my pups died because I could not produce enough milk for both. Then I saw a dark figure at the entrance of the cave. It was Fox Ears; he was holding the remains of a half eaten moose. I jumped to my feet and growled a low deep growl, I never knew I had.
Fox Ears just looked at me friendlily as if nothing had happened. So I relaxed, and as I did he trotted up to me, put the meat at my paws and began to lick my pup as though it were his own flesh and blood. There are many meanings to life, but the one I found was Fox Ears. He was my father, which was the reason he had been searching for me for years. It turned out that Lion Paw was a member from another pack set on killing my father.
My son Fox Tail has left our pack in order to start his own. I have found another mate called Avalanche, a pure snow white wolf. After my father had died, I had a litter of pups of which all but one was pure white. That pup was black so I called him Fox Ears. Erin is busy moving storerooms, garage and workshops, and will be back with more news about her pack in the next issue. News other than on election campaigning seem to stand little chance of being noticed these days in the US, and players appear to be fully aware of this.
This is the time when they think they can push through whatever new bills they could not otherwise without causing a major uproar. Fortunately, there are organisations that keep a very close eye on them and tell the world what is going on. And we are happy to spread their observations further. Reckless wolf and other predator killing in Alaska and giving up on conserving the red wolf for future generations are just two examples. Read the International Wolf News section for yourself and experience your monthly dose of disgust….
We were very happy to for once find an initiative that aims at conserving the very rare Ethiopian wolf and appeal to you to sign the respective petition. It would seem that the notoriously slow authorities in charge need to step up their pace to implement measures before the situation becomes really serious…. We have also found another wolf tale that we found worth reprinting here, and Erin makes good on her promise to update us in detail on her pack. October , Time: Saturday a.
With plenty of family-focused activities and outdoor fun, your family will talk about this trip for years to come! Spend quality time together learning about the north woods home of the wolf through hikes, crafts, games and observing our ambassador wolves. October , Time: Friday 5 p. Come and experience the day to day life of a real wildlife biologist. Our Tracking the Pack adventure weekend includes learning the tools biologists use to track wolf packs, then getting out into the field with telemetry equipment to search for wild wolves. For more than half a decade during my psychoanalytic education I studied amplification of leitmotifs, archetypal symbology, world mythology, ancient and popular iconology, ethnology, world religions, and interpretation.
Viscerally, however, I come to stories as a cantadora , keeper of the old stories. I come from a long line of tellers: mesemondok , old Hungarian women who might as easily tell while sitting on wooden chairs with their plastic pocketbooks on their laps, their knees apart, their skirts touching the ground, or while wringing the neck of a chicken Both clans storytell in the plain voice of women who have lived blood and babies, bread and bones. For us, story is a medicine which strengthens and arights the individual and the community. Those who have taken on the responsibilities of this craft, and are committed to the numen behind the craft, are direct descendants of an immense and ancient community of holy people, troubadours, bards, griots, cantadoras, cantors, traveling poets, bums, hags, and crazy people.
I once dreamt I was telling stories and felt someone patting my foot in encouragement. I looked down and saw that I was standing on the shoulders of an old woman who was steadying my ankles and smiling up at me. I believed the old dream-woman about the way it was supposed to be. The nurture for telling stories comes from the might and endowments of my people who have gone before me.
In my experience, the telling moment of the story draws its power from a towering column of humanity joined one to the other across time and space, elaborately dressed in the rags and robes or nakedness of their time, and filled to the bursting with life still being lived. If there is a single source of story and the numen of story, this long chain of humans is it. Story is far older than the art and science of psychology, and will always be the elder in the equation no matter how much time passes.
A trance-teller learns to be psychically double-jointed through the meditative practice of story, that is, training oneself to undo certain psychic gates and ego apertures in order to let the voice speak, the voice that is older than the stones. When this is done, the story may take any trail, be turned upside down, be filled with porridge and dumped out for a poor person's feast, be filled with gold for the taking, or chase the listener into the next world.
The teller never knows how it will all come out, and that is at least half of the moist magic of story. This is a hook of tellings about the ways of the Wild Woman archetype. To try to diagram her, to draw boxes around her psychic life, would be contrary to her spirit To know her is an ongoing process, a lifelong process, and that is why this work is an ongoing work, a lifelong work.
So here are some stories to apply to yourself as soul vitamins, some observations, some map fragments, some little pieces of pine pitch for fastening feathers. Stories set the inner life into motion, and this is particularly important where the inner life is frightened, wedged, or cornered. Story greases the hoists and pulleys, it causes adrenaline to surge, shows us the way out, down, or up, and for our trouble, cuts for us fine wide doors in previously blank walls, openings that lead to the dreamland, that lead to love and learning, that lead us back to our own real lives as knowing wildish women.
All these stories present the knife of insight, the flame of the passionate life, the breath to speak what one knows, the courage to stand what one sees without looking away, the fragrance of the wild soul. They are for you to read and contemplate in order to assist you toward your own natural-won freedom, your caring for self, animals, earth, children, sisters, lovers, and men. If you have a deep scar, that is a door, if you have an old, old story, that is a door. If you love the sky and the water so much you almost cannot bear it, that is a door.
If you yearn for a deeper life, a full life, a sane life, that is a door. The material in this book was chosen to embolden you. The work is offered as a fortification for those on their way, including those who toil in difficult inner landscapes, as well as those who toil in and for the world. We must strive to allow our souls to grow in their natural ways and to their natural depths.
The wildish nature does not require a woman to be a certain color, a certain education, a certain lifestyle or economic class It thrives on fresh sight and self-integrity. It thrives on its own nature. So, whether you are an introvert or extrovert, a woman-loving woman, a man-loving woman, or a God-loving woman, or all of the above: Whether you are possessed of a simple heart or the ambitions of an Amazon, whether you are trying to make it to the top or just make it through tomorrow, whether you be spicy or somber, regal or roughshod—the Wild Woman belongs to you.
She belongs to all women. So, let us push on now, and remember ourselves back to the wild soul. Let us sing her flesh back onto our bones. Shed any false coats we have been given. Don the true coat of powerful instinct and knowing. Infiltrate the psychic lands that once belonged to us. Unfurl the bandages, ready the medicine. Let us return now, wild women howling, laughing, singing up The One who loves us so. For us the issue is simple. Without us, Wild Woman dies. Without Wild Woman, we die. I must reveal to you that I am not one of the Divine who march into the desert and return gravid with wisdom.
Such is the fate of a middle-class mystic with delicate intestines. Whatever wisdom or notion I espied on my travels to odd places and unusual people, I learned to shelter, for sometimes old father Academe, like Kronos, still has an inclination to eat the children before they can become either curative or astonishing. Over-intellectualization can obscure the patterns of the instinctual nature of women. So, to further our kinship relationship with the instinctual nature, it assists greatly if we understand stories as though we are inside them, rather than as though they are outside of us.
We enter into a story through the door of inner hearing. The spoken story touches the auditory nerve, which runs across the floor of the skull into the brainstem just below the pons. There, auditory impulses are relayed upward to consciousness or else, it is said, to the soul Ancient dissectionists spoke of the auditory nerve being divided into three or more pathways deep in the brain. They surmised that the ear was meant, therefore, to hear at three different levels. One pathway was said to hear the mundane conversations of the world. A second pathway apprehended learning and art. And the third pathway existed so the soul itself might hear guidance and gain knowledge while here on earth.
Listen then with soul-hearing now, for that is the mission of story. Bone by bone, hair by hair, Wild Woman comes back. Through night dreams, through events half understood and half remembered, Wild Woman comes back. She comes back through story. I began my own migration across the United States in the s, looking for a settling place that was dense with trees, fragrant with water, and populated by the creatures I loved: bear, fox, snake, eagle, wolf.
The wolves were being systematically exterminated from the upper Great Lakes region; no matter where I went, the wolves Were being hounded in one way or another. Although many spoke of them as menaces, 1 always felt safer when there were wolves in the woods. Out West and in the North in those times, you could camp and hear the mountains and forest sing, sing, sing at night. Soon, the Rockies were almost empty of wolves too. That is how I came to the great desert which lies half in M exico, half in the United States. And the further south I traveled, the more stories I heard about wolves.
You see, it is told that there is a place in the desert where the spirit of women and the spirit of wolves meet across time. Next I found the ancient Aztec story of orphaned 2 twins being breast-fed by a she-wolf till the children were old enough to stand on their own. And finally, from the old Spanish land-grant fanners and Pueblo people of the Southwest, I heard one-line reports about the bone people, the old ones who bring the dead back to life; they were said to restore both humans and animals.
Then, on one of my own ethnographic expeditions, I met a bone woman and have never been quite the same since. Allow me to present a firsthand account and introduction. As in the fairy tales of Eastern Europe, she seems to wait for lost or wandering people and seekers to come to her place. She is circumspect, often hairy, always fat, and especially wishes to evade most company.
She is both a crower and a cackler, generally having more animal sounds than human ones. I might say she lives among the rotten granite slopes in Tarahu- mara Indian territory. Or that she is buried outside Phoenix near a well. The sole work of La Loba is the collecting of bones. She collects and preserves especially that which is in danger of being lost to the world. Her cave is filled with the bones of all manner of desert creatures: the deer, the rattlesnake, the crow. But her specialty is wolves. And when she is sure, she stands over the criatura, raises her arms over it, and sings out That is when the rib bones and leg bones of the wolf begin to flesh out and the creature becomes furred.
La Loba sings some more, and more of the creature comes into being; its tail curls upward, shaggy and strong. And La Loba sings more and the wolf creature begins to breathe. And still La Loba sings so deeply that the floor of the desert shakes, and as she sings, the wolf opens its eyes, leaps up, and runs away down the canyon. Somewhere in its running, whether by the speed of its running, or by splashing its way into a river, or by way of a ray of sunlight or moonlight hitting it right in the side, the wolf is suddenly transformed into a laughing woman who runs free toward the horizon.
So remember, if you wander the desert, and it is near sundown, and you are perhaps a little bit lost, and certainly tired, that you are lucky, for La Loba may take a liking to you and show you something — something of the soul. We all begin as a bundle of bones lost somewhere in a desert, a dismantled skeleton that lies under the sand. It is our work to recover the parts. It is a painstaking process best done when the shadows are just right, for it takes much looking.
La Loba indicates what we are to look for—the indestructible life force, the bones. The work of La Loba can be thought of as representing uncuento milagro, a miracle story. It shows us what can go right for the soul. It is a resurrection story about the underworld connection to Wild Woman. It promises that if we will sing the song, we can call up the psychic remains of the wild soul and sing her into a vital shape again. La Loba sings over the bones she has gathered. To sing means to use the soul-voice. That is singing over the bones. We cannot make the mistake of attempting to elicit this great feeling of love from a lover, for this womens' labor of finding and singing the creation hymn is a solitary work, a work carried out in the desert of the psyche.
Let us consider La Loba herself. Yet, a figure like La Loba can be considered vastly different in essence and effect, for she is symbolic of the feeder root to an entire instinctual system. An old witch from Ranchos told me that La Que Sabe knew everything about women, that La Que Sabe had created women from a wrinkle on the sole of her divine foot: This is why women are knowing creatures; they are made, in essence, of the skin of the sole, which feels everything.
The wild essence that inhabits nature has been called by many names and crisscrosses all nations down through the centuries. And there are many, many more. These are the images of what and who lives under the hill, far off in the desert, out in the deep. By whatever name, the force personified by La Loba records the personal past and the ancient past for she has survived generation after generation, and is old beyond time. She is an archivist of feminine intention. She preserves female tradition. Her whiskers sense the future; she has the far-seeing milky eye of the old crone; she lives backward and forward in time simultaneously, correcting for one side by dancing with the other.
The old one, The One Who Knows, is within us. She thrives in the deepest soul-psyche of women, the ancient and vital wild Self. Her home is that place in time where the spirit of women and the spirit of wolf meet—the place where mind and instincts mingle, where a woman's deep life funds her mundane life.
It is the point where the I and the Thou kiss, the place where, in all spirit, women run with the wolves. This old woman stands between the worlds of rationality and mythos. She is the knucklebone on which these two worlds turn. This land between the worlds is that inexplicable place we all recognize once we experience it, but its nuances slip away and shape- change if one tries to pin them down, except when we use poetry, music, dance, of story.
There is speculation that the immune system of the body is rooted in this mysterious psychic land, and also the mystical, as well as all archetypal images and urges including our God-hunger, our yearning for the mysteries, and all the sacred instincts as well as those which are mundane. Some would say the records of humankind, the root of light, the coil of dark are also here. It is not a void, but rather the place of the Mist Beings where things are and also are not yet, where shadows have substance and substance is sheer.
One thing about this land is certain, it is old It has no age; it is ageless. The Wild Woman archetype funds this layer, emanating from the instinctual psyche. Although she can take on many guises in our dreams ana creative experiences, she is not from the layer of the mother, the maiden, the medial woman, and she is not the inner child. She is not the queen, the amazon, the lover, the seer. She is just what she is. Call her La Que Sabe, The One Who Knows, call her Wild Woman, call her La Loba, call her by her high names or by her low names, call her by her newer names or her ancient ones, she remains just what she is.
Wild Woman as an archetype is an inimitable and ineffable force which carries a bounty of ideas, images, and particularities for humankind. Archetype exists everywhere and yet is not see- able in the usual sense. What can be seen of it in the dark cannot necessarily be seen in daylight. We find lingering evidence of archetype in the images and symbols found in stories, literature, poetry, painting, and religion. It would appear that its glow, its voice, and its fragrance are meant to cause us to be raised up from contemplating the shit on our tails to occasionally traveling in the company of the stars.
Things of psychic value, once dead, can be revived. There are various names for this locus betwixt the worlds. Jung called it variously the collective unconscious, the objective psyche, and the psychoid unconscious—referring to a more ineffable layer of the former. He thought of the latter as a place where the biological and psychological worlds share headwaters, where biology and psychology might mingle with and influence one another.
Throughout human memory this place—call it Nod, call it the home of the M ist Beings, the crack between the worlds—is the place where visitations, miracles, imaginations, inspirations, and healings of all natures occur. Consensual reality may seem less exciting by comparison. In this sense, these deeper layers of psyche can become a rapture-trap from which people return unsteady, with wobbly ideas and airy presentments. That is not how it is meant to be. How one is meant to return is wholly washed or dipped in a revivifying and informing water, something which impresses upon our flesh the odor of the sacred.
She arrives there through deep meditation, dance, writing, painting, prayermaking, singing, drumming, active imagination, or any activity which requires an intense altered consciousness. A woman arrives in this worldbetween-worlds through yearning and by seeking something she can see just out of the comer of her eye. She arrives there by deeply creative acts, through intentional solitude, and by practice of any of the arts. And even with these well-crafted practices, much of what occurs in this ineffable world remains forever mysterious to us, for it breaks physical laws and rational laws as we know them.
The care with which this psychic state must be entered is recorded in a small but powerful story of four rabbis who yearned to see the most sacred Wheel of Ezekiel. There they beheld the sacred Wheel of Ezekiel. Somewhere in the descent from Fardes, Paradise, to Earth, one Rabbi, having seen such splendor, lost his mind and wandered frothing and foaming until the end of his days.
Nothing really happened. He lectured and would not stop with how it was all constructed and what it all meant The fourth Rabbi, who was a poet, took a paper in hand and a reed and sat near the window 5 writing song after song praising the evening dove, his daughter in her cradle, and all the stars in the sky.
And he lived his life better than before. But we do know that contact with the world wherein the Essences reside causes us to know something beyond the usual hearing of humans, and fills us with a feeling of expansion and grandeur as well. When we touch the authentic fundament of The One Who Knows, it causes us to react and act from our deepest integral nature. The story recommends that the optimal attitude for experiencing the deep unconscious is one of neither too much fascination nor too little, one of not too much awe but neither too much cynicism, bravery yes, but not recklessness.
This moral obligation he speaks of means to live what we perceive, be it found in the psychic Elysian fields, the isles of the dead, the bone deserts of the psyche, the face of the mountain, the rock of the sea, the lush underworld—anyplace where La Que Sabe breathes upon us, changing us. Our work is to show we have been breathed upon—to show it, give it out, sing it out, to live out in the topside world what we have received through our sudden knowings, from body, from dreams and journeys of all sorts.
La Loba parallels world myths in which the dead are brought back to life. In Egyptian mythos, Isis accomplishes this service for her dead brother Osiris, who is dismembered by his evil brother, Set, every night Isis works from dusk to dawn each night to piece her brother back together again before morning, else the sun will not rise. And La Loba sings over the bones.
This is our meditation practice as women, calling back the dead and dismembered aspects of ourselves, calling back the dead and dismembered aspects of life itself. The one who re-creates from that which has died is always a double-sided archetype. The Creation Mother is always also the Death Mother and vice versa. Because of this dual nature, or double-tasking, the great work before us is to learn to understand what around and about us and what within us must live, and what must die.
Our work is to apprehend the timing of both; to allow what must die to die, and what must live to live. In Mexico, women are said to carry la luz de la vida , the light of life. For men, exploring the deeper ideas of fertility and the nature of seed, the cross-gender image is the furry bag, los cojones , the scrotum. This is the knowing to be gained in being close to Wild Woman. When La Loba sings, she sings from the knowing of los ovarios, a knowing from deep within the body, deep within the mind, deep within the soul.
The symbols of seed and bone are very similar. If one has the root stock, the basis, the original part, if one has the seed corn, any havoc can be repaired, devastations can be resewn, fields can be rested, hard seed can be soaked to soften it, to help it break open and thrive. To have the seed means to have the key to life. To be with the cycles of the seed means to dance with life, dance with death, dance into life again.
This embodies the Life and Death Mother in her most ancient and principled form. If something is lost, it is she to whom one must appeal, speak with, and listen to. Her psychic advice is sometimes harsh or difficult to put into practice, but always transformative and restorative. So when something is lost, we must go to the old woman who always lives in the out-of-the-way-pelvis. She lives out there, half in and half out of the creative fire. This is a perfect place for women to live, right next to the fertile huevos, their eggs, their female seeds.
There the tiniest ideas and the largest ones are waiting for our minds and actions to make them manifest. She is the original Wild Woman who lives beneath and yet on the topside of the. She lives in and through us and we are surrounded by her. The deserts, the woodlands, and the earth under our houses are two million years old, and then some. They plant bulbs for the spring. They poke blackened fingers into mucky soil, transplanting sharp-smelling tomato plants. I think they are digging down to the two-million-year-old woman. They are looking for her toes and her paws. They want her for a present to themselves, for with her they feel of a piece and at peace.
Without her, they feel restless. We know it comes from not enough muck. The cure? La Loba. Find the two-million-yearold woman. She is caretaker of the dead and dying of woman-things. She is the road between the living and the dead. She sings the creation hymns over the bones. She is the mythical voice who knows the past and our ancient history and keeps it recorded for us in stories. Sometimes we dream her as a disembodied but beautiful voice. As the hag-maiden, she shows us what it means to be, not withered, but wizened. Babies are born wizened with instinct. They know in their bones what is right and what to do about it.
It is innate. If a woman holds on to this gift of being old while she is young and young while she is old, she will always know what comes next If she has lost it, she can yet reclaim it with some purposeful psychic work. La Loba, the old one in the desert, is a collector of bones. In archetypal symbology, bones represent the indestructible force. They do not lend themselves to easy reduction. They are by their structure hard to burn, nearly impossible to pulverize. In myth and story, they represent the indestructible soul-spirit.
We know the oul-spirit can be injured, even maimed, but it is very nearly impossible to kill. You can dent the soul and bend it. You can hurt it and scar it You can leave the marks of illness upon it and the scorch marks of fear. But it does not die, for it is protected by La Loba in the underworld. She is both the finder and the incubator of the bones.
Bones are heavy enough to hurt with, sharp enough to cut through flesh, and when old and if strung, tinkle like glass. The bones of the living are alive and creatural in themselves; they constantly renew themselves. Even as a dry bone, it becomes home for small living creatures. The wolf bones in this story represent the indestructible aspect of the wild Self, the instinctual nature, the criatura dedicated to freedom and the unspoiled, that which will never accept the rigors and requirements of a dead or overly civilizing culture.
The metaphors in this story typify the entire process for bringing a woman to her full instinctual wildish senses. Within us is the old one who collects bones. Within us there are the soul-bones of this wild Self. Within us is the potential to be fleshed out again as the creature we once were. Within us are the bones to change ourselves and our world. Within us is the breath and our truths and our longings—together they are the song, the creation hymn we have been yearning to sing. This does not mean we should walk about with our hair hanging in our eyes or with black-ringed claws for fingernails.
Yes, we remain human, but also within the human woman is the animal instinctual Self. This is not some romantic cartoon character. It has real teeth, a true snarl, huge generosity, unequaled hearing, sharp claws, generous and furry breasts. This Self must have freedom to move, to speak, to be angry, and to create. This Self is durable, resilient, and possesses high intuition. It is a Self which is knowledgeable in the spiritual dealings of death and birth. Today the old one inside you is collecting bones.
What is she re-making? She is the soul Seif, the builder of the soul-home. Ella lo hace a mano, she makes and re-makes the soul by hand. What is she making for you? Even in the best of worlds the soul needs refurbishing from time to time. Just like the adobes here in the Southwest, a little peels, a little falls down, a little washes away. There is always an old round woman with bedroom-slipper feet who is patting mud slurry on the adobe walls. Without her, the house will lose its shape. Without her, it will wash down into a lump after a hard rain.
She is the keeper of the soul. Without her, we lose our shape. Without an open supply line to her, humans are said to be soulless or damned souls. She gives shape to the soul-house and makes more house by hand. She is the one in the old apron. She is the one whose dress is longer in the front than in the back. She is the one who patta-pat-pats. She is the soul-maker, the wolf-raiser, the keeper of things wild. So, I say to you with affection, imagistically—be you a Black wolf, a Northern Gray, a Southern Red, or an Arctic White—you are the quintessential instinctual criatura.
Although some might really prefer you behave yourself and not climb all over the furniture in joy or all over people in welcome, do it anyway. Some will draw back from you in fear or disgust. Your lover, however, will cherish this new aspect of you—if he or she be the right lover for you. Some people will not like it if you take a sniff at everything to see what it is. And for heaven's sakes, no lying on your back with your feet up in the air. Bad girl. Bad wolf. Bad dog. Go ahead.
Enjoy yourself. People do meditation to find psychic alignment. That's why people do psychotherapy and analysis. That's why people analyze their dreams and make art. That is why some contemplate tarot cards, cast I Ching, dance, drum, make theater, pry out the poem, and fire up their prayers. It is the work of gathering all the bones together. Then we must sit at the fire and think about which song we will use to sing over the bones, which creation hymn, which re-creation hymn.
And the truths we tell will make the song. What arc the buried bones of my life? In what condition is my relationship to the instinctual Self? When was the last time I ran free? How do I make life come alive again? Where has La Loba gone to? As we pour our yearning and our heartbreaks over the bones of what we used to be when we were young, of what we used to know in the centuries past and over the quickening we sense in the future, we stand on all fours, four-square. As we pour soul, we are revivified.
We are no longer a thin solution, a dissolving frail thing. Like the dry bones, we so often start out in a desert. We feel disenfranchised, alienated, not connected to even a cactus clump. The ancients called the desert the place of divine revelation. But for women, there is much more to it than that. A desert is a place where life is very condensed. The roots of living things hold on to that last tear of water and the flower hoards its moisture by only appearing in early morning and late afternoon. Life in the desert is small but brilliant and most of what occurs goes on underground.
This is like the lives of many women. The desert is not lush like a forest or a jungle. It is very intense and mysterious in its life forms. Many of us have lived desert lives: very small on the surface, and enormous under the ground. La Loba shows us the precious things that can come from that sort of psychic distribution.
So often a woman feels then that she lives in an empty place where there is maybe just one cactus with one brilliant red flower on it, and then in every direction, miles of nothing. But for the woman who will go miles, there is something more. A small brave house. An old one. She has been waiting for you. But they are disappointed, for the lush and the wild is not there. Go back and stand under that one red flower and walk straight ahead for that last hard mile. Go up and knock on the old weathered door.
Climb up to the cave. Crawl through the window of a dream. Sift the desert and see what you find. It is the only work we have to do. You wish psychoanalytic advice? Go gather bones. Stalking the Intruder: The Beginning Initiation Bluebeard In a single human being there are many other beings, all with their own values, motives, and devices. Some psychological technologies suggest we arrest these beings, count them, name them, force them into harness till they shuffle along like vanquished slaves.
Rather than corrupt her natural beauty, our work is to build for all these beings a wildish countryside wherein the artists among them can make, the lovers love, the healers heal. But what shall we do with those inner beings who are quite mad and those who carry out destruction without thought? Even these must be given a place, though one in which they can be contained.
One entity in particular, the most deceitful and most powerful fugitive in the psyche, requires our immediate consciousness and containment—and that one is the natural predator. The contra naturam aspect opposes the positive: it is against development, against harmony, and against the wild.
It erupts in the midst of their most soulful and meaningful plans. It severs the woman from her intuitive nature. When its cutting work is done, it leaves the woman deadened in feeling, feeling frail to advance her life; her ideas and dreams lay at her feet drained of animation. And so we begin. How it came to the convent no one knows. Some say it was the nuns who buried what was left of his body, for no one else would touch it. Why the nuns would keep such a relic is unknown, but it is true.
She says the beard is blue, indigo-colored to be exact It is as blue as the dark ice in the lake, as blue as the shadow of a hole at night. This beard was once worn by one who they say was a failed magician, a giant man with an eye for women, a man known by the name of Bluebeard. But they were frightened of his beard with its odd blue cast, and so they hid when he called.
In an effort to convince them of his geniality he invited them on an outing in the forest. He arrived leading horses arrayed in bells and crimson ribbons. He set the sisters and their mother upon the horses and off they cantered into the forest.
Related The Beast Awakens, Vol III: Dominated by the Wolf
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