Saturday, 5 July 2014

On the Seven Gifts of Druidry

Australian Standing Stones Glenn Innes - New South Wales
It is often said - usually by those who have not studied the subject - that the world-view and philosophy of the old Druids is lost beyond recall... [but] it is by no means impossible to regain in the present age the spirit of original Druid philosophy. It is essential indeed to do so; for a revival of the old Druidic way of thought, acknowledging the sanctity of the living earth and all its creatures, seems the only alternative to planetary dissolution.
John Michell Stonehenge

Today our biggest problem is that we have separated ourselves from Nature - so much that there is a risk we may not survive as a species. We need philosophies, spiritualities, ideas, that can help us get back in touch with Nature again - our spirituality must become ecological. Prince Philip, in a speech to a Washington conference on religion and ecology controversially pointed to the direction in which we should look, when he said: "It is now apparent that the ecological pragmatism of the so-called pagan religions...was a great deal more realistic in terms of conservation ethics than the more intellectual monotheistic philosophies of the revealed religions."

It now seems that the Old Ways, reinterpreted for our times, can offer us the kind of spirituality that we need to heal the separation that has occurred between ourselves and our environment. Druidry is one such Way, and although at first sight it might appear to be just an old curiosity, a quaint memory from the distant past, if we take the time to look at it more closely, we will discover a treasure-chest just waiting to be opened. And in this chest we can find at least seven gifts that Druidry brings to our modern world:

The first gift is a Philosophy: which emphasizes the sacredness of all life, and our part in the great web of creation. It cares passionately about the preservation and protection of the environment, and offers a worldview, which is ecological, geocentric, pragmatic, idealistic, spiritual and romantic. It does not separate Spirit and Matter - it offers a sensuous spirituality that celebrates physical life.

The second gift puts us back in touch with Nature: with a set of practices that help us feel at one again with Nature, our ancestors, our own bodies, and our sense of Spirit, by working with plants, trees, animals, stones, and ancestral stories. Eight seasonal celebrations help us attune to the natural cycle, and help us to structure our lives through the year, and to develop a sense of community with all living beings.

The third gift brings Healing: with practices that promote healing and rejuvenation, using spiritual and physical methods in a holistic way to promote health and longevity.

The fourth gift affirms our life as a Journey: with rites of passage: for the blessing and naming of children, for marriage, for death, and for other times of initiation, when it is helpful to ritually and symbolically mark our passage from one state to another.

The fifth gift opens us to other Realities: with techniques for exploring other states of consciousness, other realities, the Otherworld. Some of these are also used by other spiritual traditions, and include meditation, visualization, shamanic journeying, and the use of ceremony, music, chanting and sweathouses, but they are all grounded in specifically Celtic and Druidic imagery and tradition.

The sixth gift develops our Potential: Druidry as it is practiced today offers a path of self-development that encourages our creative potential, our psychic and intuitive abilities, and fosters our intellectual and spiritual growth.

The seventh gift of Druidry is the gift of Magic: it teaches the art of how we can open to the magic of being alive, the art of how we can bring ideas into manifestation, and the art of journeying in quest of wisdom, healing and inspiration. 

Grateful thanks to The Order of Bards Ovates and Druids for the account from their website.

The Druid’s Prayer

Grant, O Gods and Goddesses, thy protection,
and in protection, strength,
and in strength, understanding,
and in understanding, knowledge,
and in knowledge, the knowledge of justice,
and in the knowledge of justice, the love of it,
and in the love of it, the love of all existences,
and in the love of all existences,
the love of the Gods and Goddesses and all goodness.

Awen ~


Saturday, 14 June 2014

Watts' Nirvana

In the Buddhist context Nirvana or moksha,  is described as the extinguishing of the fires that cause suffering. These fires are typically identified as the fires of attachment (raga), aversion (dvesha) and ignorance (moha or avidya). When the fires are extinguished, suffering (dukkha) comes to an end. The cessation of suffering is described as complete peace. Thus nirvana refers to the imperturbable stillness of mind after the fires of desire, aversion, and delusion have been finally extinguished.
In Hindu philosophy, it is the union with the divine ground of existence Brahman (Supreme Being) and the experience of blissful egolessness.

Alan Wilson Watts (1915-973) was a British-born philosopher, writer, and speaker, best known as an interpreter and populariser of Eastern philosophy for a Western audience.
Watts's fascination with the Zen developed because that tradition embodied the spiritual, interwoven with the practical, as exemplified in the subtitle of his Spirit of Zen: A Way of Life, Work, and Art in the Far East. "Work," "life," and "art" were not demoted due to a spiritual focus.
Watts equated mystical experience with ecological awareness, and typically emphasized whichever approach seemed best suited to the audience he was addressing.

Watts felt that absolute morality had nothing to do with the fundamental realization of one's deep spiritual identity. He advocated social rather than personal ethics. In his writings, Watts was increasingly concerned with ethics applied to relations between humanity and the natural environment and between governments and citizens.

In several of his later publications, especially Beyond Theology and The Book on the Taboo Against Knowing Who You Are, Watts put forward a worldview, drawing on Hinduism, Chinese philosophy, panentheism, and modern science, in which he maintains that the whole universe consists of a cosmic self playing hide-and-seek (Lila), hiding from itself (Maya) by becoming all the living and non-living things in the universe, forgetting what it really is; the upshot being that we are all IT in disguise. In this worldview, Watts asserts that our conception of ourselves as an "ego in a bag of skin" is a myth; the entities we call the separate "things" are merely processes of the whole.

Watts also argues that Eastern philosophy and religion are not necessarily spiritual and world denying. For instance, the non-dualistic interpretation of Vedanta (the philosophy of the Upanishads) implies a kind of pantheism. The divine is identical with the material universe and with each individual being. The goal of religion is the mystical experience of our oneness with the divine/cosmos. This experience may require asceticism and contemplation. But it can just as well be spontaneous and effortless. It can hit you in the marketplace, on the battlefield, or in your turnip patch.
 Mahayana Buddhism, moreover, stresses the unity of samsara and nirvana. Nirvana is not blissful annihilation, but a change of attitude in this life that allows freedom and detachment in the whirl and rush of material existence.

Watts had no patience with what he called “the aching legs school of Buddhism”, whose practicioners were prideful of their long, silent sittings. When the legs start to ache, he would say slyly, I prefer to get up and dance.

The Book On The Taboo Against Knowing Who You Are' HERE 

Was Watts an Environmentalist? 

Some have commented that Watts concern to clear away philosophical hubris over spiritual existence negated as valueless any concern for environmental destruction at the hands of mankind.
By contrast with these views, Watts dialogue and books show how the illusion of the ego is linked with environmental destruction - in essence then if we orient our 'selves' rightly, that this will include caring for the Earth and co citizen species correctly.

 As a result of having a false sense of identity, we act in a way that is inappropriate to our environment, and when that inappropriate action is magnified by a very powerful technology, we swiftly begin to see the results of a profound discord between man and nature.  As is well-known, we are now in the process of destroying our environment…

It should be obvious however that the human being goes with the rest of the universe, even though we say in popular speech ‘I came into this world’.  Now it is not true that you came into this world.  You came out of it, in the same way as a flower comes out of a plant or a fruit comes out of a tree.  And as an apple tree ‘apples’, the solar system in which we live, and therefore the galaxy in which we live, and therefore the system of galaxies in which we live, that system ‘peoples’.  If people are intelligent – and I suppose we have to grant that ‘if’ – the energy which people express must also be intelligent, because one does not gather figs from thistles or grapes from thorns.

But it does not occur to the ordinary person to regard himself or herself as an expression of the whole universe.  It should be obvious that we cannot exist except in an environment of air, earth, water and solar temperature, that all these things go with us and are as important to us as our internal organs such as our heart, brain, stomach and so forth.

“Man as an organism is to the world outside like a whirlpool is to a river: man and world are a single natural process, but we are behaving as if we were invaders and plunderers in a foreign territory.

Dissarming the pseudo philosophical and religious intellectual nerosis of word play and mind games that may sound sensible but are actually meaningless, Watts empowers the receptive among us to freedom from endless obfuscation. In so doing, Watts provides a clear outline for the notion of thinking globally and taking action at a personal level, locally - in ones very orientation to life and the world around us.

Whilst Watts discouraged the chasing of philosophical devils because as he saw it the excercise is fundamentally futile, in terms of protecting the environment, I would say that he was one of its key facilitators.  

Watts provided a holisitc 'eco-spiritual framework' which enabled many to understand our place in life, an explanation of how the environment and human existence are not seperate items, but coexistant expressions of the infinite and incomprehensible cosmos. 

To destroy our own home, the life support system of our environment - is not simply to rob 'our world' of its is incomparable beauty, rather that it is to destroy our very selves.

Some of my favourite Watts' quotes

“The special branch of science which studies the relation of living beings to their environments – ecology – shows beyond doubt that the individual organism and its environment are a continuous stream, or field, of energy. To draw a new moral from the bees and the flowers: the two organisms are very different, for one is rooted in the ground and broadcasts perfume, while the other moves freely in the air and buzzes. But because they cannot exist without each other, it makes real sense to say that they are in fact two aspects of a single organism. Our heads are very different in appearance from our feet, but we recognize them as belonging to one individual because they are obviously connected by skin and bones. But less obvious connections are no less real…”

Civilized human beings are alarmingly ignorant of the fact that they are continuous with their natural surroundings. It is as necessary to have air, water, plants, insects, birds, fish, and mammals as it is to have brains, hearts, lungs, and stomachs. The former are our external organs in the same way that the latter are our internal organs. (…) The sun, the earth, and the forests are just as much features of your own body as your brain. Erosion of the soil is as much a personal disease as leprosy, and many ‘growing communities’ are as disastrous as cancer. That we do not feel this to be obvious is the result of centuries of habituation to the idea that oneself is only the envelope of skin and its contents, the inside but not the outside. The extreme folly of this notion becomes clear as soon as you try to imagine an inside with no outside, or an outside with no inside.” 

“Civilization, as we have worked it out, is a system of screens which conceal the connections between events. (…) Bacon, as found packaged in the supermarket, gives no intimation of pig, and steaks appear as if they were entities like apples, having no relation to the slicing of dead cattle. To remove such screens is held to be as offensive and vulgar as to relieve one’s bowels in the gutter of a public street.” 
Alan Watts; Does It Matter? Essays on Man’s Relation to Materiality.

“We do not "come into" this world; we come out of it, as leaves from a tree.”

At the risk of sounding strangely self serving then, 
Blessed Be Every Body ~

Sunday, 1 June 2014

Gwydion Caer Wydion

Gwydion (Goo-Eed-Yon), Caer Wydion the Celtic Bard born of the trees, at 'the Castle of Gwydion' which was the traditional Welsh name for the Milky Way ie under the Sky above ~

Gwydion is a Celtic Bard, Sorcerer and Trickster of Welsh mythology, appearing most prominently in the Fourth Branch of the Mabinogi, the Welsh Triads and the 14th century medieval Welsh book of poetry The Book of Taliesin by the Bard Taliesin, whose name means Radiant Brow.
Here we hear Gwydion recite a verse from the Cad Goddeu - the Battle of the Trees, found in the The Book of Taliesin which tells the story of a battle fought between Gwydion and Bran. Gwydion enchants the trees to fight as part of his army, which he is empowered to do as he is himself 'Born Of Trees' which is the meaning of his name.

In the section of the poem narrated here, Gwydion is declaring his magical lineage and shared spiritual existence with the underlaying forces below and beyond nature, he is a poetic shaman of the highest order.

Before I assumed a consistent form,
I have been a sword,
Narrow variegated,
I will believe it when it appears.
I have been a door in the air,
I have been a shinning star,
I have been a word among letters,
I have been a book originally.
I have been the light of lanterns,
A year and a half.

I have been a course,
I have been an eagle,
I have been a corricle in the seas,
I have been compliant in the banquet,
I have been a drop in a shower,
I have been a sword in the grasp of a hand,
I have been a shield in battle,
I have been a string in a harp,
Disguissed for nine years in water -
In foam.
I have been sponge in the fire,
I have been wood, in the covert,
There is nothing in which I have not been.

Neither of mother or father, when I was made,
Was my blood or my body.
Nine formed faculties.,
Of the fruit of fruits, of fruit God made me,
Of primroses and blossoms,
Of thyme hill,
Of the flowers of trees and shrubs,
Of Earth, of an earthly course,
When I was formed.

Of the flower of nettles,
Of the water of the ninth wave.

I was enchanted by Math,
Before I became Immortal,
I know the star knowledge,
Of the stars before the Earth was made.

c. Taliesin from the Cad Goddeu.

On the Power Of Trees; Mytho Poetic Beings Rooted in the Here and Reaching Hereafter;
In many mythologies Trees are embued with far reaching powers that are infact commensurate with their actual influence over the nature and wildlife of their environs. The mythologies have explored these connections further than the mere material, as can be seen in the words for Oak and Door in Irish and Welsh being related (dair -- the same word for both in Irish -- derwen and drws, and even English "door", Norse dyrr and Greek thura), implying perhaps a view of the Oak as door to the Otherworld. In addittion also consider the Norse World Tree Yggdrassil.

The original poem is fragmented and full of riddles which has given rise to a wide range of interpretation and speculation. Most famous of these is Robert Graves remarkable mytho-poetical study 'The White Goddess'.

On The Excellence of the Poetic Word; Druid Rhetoric and Shaman Transormations;
We see many details about Gwydion exisiting as diverse beings in this poem, as shapechange itself is a well known device of Druids, Bards and Shamen. Joan Halifax, in 'Shaman: the Wounded Healer' (1982), says: "To the heavens, to the well at the end of the world, to the depths of the Underworld, to the bottoms of spirit-filled lakes and seas, around the earth, to the moon and sun, to distant stars and back again does the shaman-bird travel. All the cosmos is accessible when the art of transformation has been mastered." (p. 24)
Thus the Shamanic technique of flight which encompassess many transformations is often expressed, evoked and even facilitated via the Bardic power of the word, the hypnotically chanted word, the alliterative or allegorical poem, and the very wings of the song. As such, i'm sure that many will easily recognise, tales, poems and songs do indeed hold a transformative power over our individual awareness and ensuing spiritual essence, empowering changed perceptions and consequently lives and worlds..

Of the Battle of the Trees itself;
The Battle of the Trees originated when Amaethon stole a dog, a lapwing, and a roebuck from Arawn, the god of the Underworld (called Annwn). Robert Graves, who speculated that Bran and Arawn were names for the same Underworld god, wrote that the battle was probably not meant as a physical one but rather a struggle of wits and scholarship. Gwydion's forces could only be defeated if the name of his companion, Lady Achren was guessed (her name meant "Trees"), and Arawn's host could only be defeated if Bran's name were guessed (which Gwydion did).
The trees who fought in the battle were also part of the Druidic alphabet known as Ogham, where each sound is represented by a pattern of notches and a particular tree. Each tree had a meaning and significance of its own, which was why Gwydion was able to win the battle: he guessed Bran's name by the Alder branch Bran was carrying--the alder being one of Bran's prime symbols.

Blessed Be By Star And Stone *~

Thursday, 24 April 2014

La Légende des Deux Loups

© Celestial Elf  2014.
La Légende des Deux Loups Un conte Cherokee, adapté par C.Mikkal Smith, racontée par Gin Candotti-Besson - conteuse, Celestial Elf - animateur ~

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Voici une ancienne histoire Cherokee utilisée pour initier les jeunes , et les guérisseurs.

Profonde, universelle, elle m’a été transmise par C. Mikkal Smith  mon enseignant métis Cherokee.

C’est La légende des deux loups... 

Elle est racontée ici du point de vue d'un monde contemporain, adaptée à notre espace-temps, ainsi que chaque mythe, chaque histoire sacrée devraient l'être. 

L’histoire commence avec un vieil homme, un ancien et son petit fils.
Ils marchent dans la forêt, la nuit tombe. La lune est claire ... et les étoiles scintillent déjà dans le ciel. 
Le vieil homme et le garçon reviennent au village où un feu brûle au dehors. 

Le vieil homme s’approche, précédant le garçon.

Il ajoute quelques bûches dans le feu... lui offre un peu de tabac, 
puis appelle son petit fils. 
" Viens mon petit… approche...  il y a quelque chose que je veux te dire…." 

Petit-fils approche, et attend silencieusement….

le vieil homme parle.

"Mon petit, il y a une terrible guerre à l'intérieur de moi. 
Et le temps est venu que je t’en parle parce que ... 
c'est une bataille qui se produit en moi, mais aussi en toi 
et en chaque être humain sur terre…"
"De quelle guerre parles-tu grand-père ?"

"il y a en moi deux loups qui se battent pour avoir le contrôle, 

un loup bleu 
et un loup rouge…. 

le loup bleu est plein de peurs, il est envieux, avide, 
il veut toujours quelque chose… mais il ne sait pas quoi...
Son esprit est plein de jugements,  de compétition...  
Avec le temps le loup bleu devient grand,  il devient hargneux, plein de jalousie, désirant ce qu'ont les autres…
il ne marche pas légèrement sur la terre… 

Le loup rouge est très différent.  
Il est beau et marche doucement sur la terre. 
Plein de révérence et d'amour pour la Vie, il vit le moment présent. 

Émerveillé par le simple plaisir d’être VIVANT.
Il est généreux, aimable... respectueux de toute vie. 
Il honore la vie souterraine, l'herbe verte, les insectes, et tous les animaux... 
il donne autant qu'il reçoit…"

Petit-fils regarde le feu tranquillement et contemple en silence l'histoire que grand-père lui raconte. 
Grand-père ajoute une autre bûche et un peu plus de tabac et d'herbe douce au feu... 
Alors petit-fils demande : 
"Mais qui va gagner cette guerre grand-père ?"…. 

Grand-père change de position et dit... doucement et directement : 
"Cela dépend lequel des deux tu vas nourrir…"

Tous deux regardent le feu en silence… 
Alors Grand-père parle de nouveau ... 

"Maintenant écoute... j'ai une question à te poser.
 Si tu as ces deux loups à l'intérieur de toi… Qui es-tu… ? Toi. "

Le garçon réfléchit un moment et dit 
« Peut-être que je suis les deux, grand-père ! Parfois je suis plus l'un que l'autre… Non ? "

"Non. Ce n'est pas la réponse.  
Prends un peu de temps ... avant de répondre. »

Grand-père s'éloigne du feu un certain temps, laissant son petit-fils seul.  
Puis il revient, offre une autre bûche et du tabac au feu…. Et demande ........

"As-tu trouvé la réponse à ma question ? ... Mmm ?
"oui ! 
Je suis celui qui nourrit les loups !" 

Grand-père ne dit rien... Il est satisfait. Son petit-fils avait maintenant compris.

Cherokee conte Adapté et rapporté par C. Smith Mikkal doctorat Directeur de Crows Nest Wilderness Retreat and Conference Center, Dowagiac , au Michigan , Directeur de Crows Nest Centres pour les études chamaniques International en France et en Belgique , actuellement enseignant à Paris et Payzac ; Captetown , Afrique du Sud , et Iquitos, au Pérou . (Centre de Crows Nest pour les études chamaniques ) 


Le conte de deux loups est un médicament psychologique et spirituelle puissante pour lancer l'auditeur dans la sagesse de vie .La forme de cette «histoire de la médecine » est un sacré «parler de feu " , un entretien à cœur - autour d'un feu sacré dans le but de transmettre la sagesse centrée sur le cœur et la terre honore pour vivre comme une personne à part entière .Pour les Amérindiens, les " pères " (ou mères ) est un titre de respect pour les pouvoirs spirituels , et pour les aînés et les guérisseurs rituels . Les termes " petit-fils" a peut-être été à l'origine un symbole correspondant pour les jeunes ou apprenti chamanique .Le point focal de l'histoire est l'éveil de l'individu à la responsabilité personnelle de leur vie , le résultat de leurs choix . Elle suppose un être spirituel à l'intérieur, un «je suis» qui est libre , créatif, et peux nourrir son attention et les pensées d'une manière qui se traduisent par l'amélioration de la vie et de la croissance vers la réalisation ( Red Wolf ) , ou d'une manière qui entravent et provoquent la croissance de souffrance pour soi et des autres ( Blue Wolf ) . 
Dans les moyens médecine amérindiennes comme un moyen pleinement les droits que vous vivez d'une manière centrée sur le cœur et la terre - respect , et que vous vous honorez . Pour vous rendre hommage est d'honorer vos propres désirs , des sentiments, et la vision des choses, et pour protéger tout ce que contre les opinions et les jugements des autres , et surtout , le protéger contre les énergies bleu loup dans votre propre esprit . Pour être en vie et en bonne santé de cette manière signifie que vous avez réduit la taille du loup bleu dans votre vie au point où il n'y a pas d'obstacles majeurs à votre être vous , la vie que vous voulez vraiment et êtes fait pour vivre . 
 C'est la psychologie populaire à son meilleur. 


Priniciples pour nourrir le loup rouge : 
1 . S'engager à vous honorer sans question .
2 . Ne donnez pas votre pouvoir . Honorez vos professeurs internes et protègent ce qu'ils vous donnent . 
3 . Faites confiance à votre propre sens interne de coeur sachant ( coeur - END , senti -sens , l'intuition, guides dehors) , Au départ, vous aurez besoin d'un enseignant humain extérieure pour vous guider à trouver et toujours suivre vos professeurs internes ( Talks ce d'incendie font) . 
4 . Ne pas accepter les opinions ou les désirs des autres pour vous sans l'exécuter par votre cœur en premier. 
5 . Évitez éloge et le blâme . Apprenez à connaître votre sur la valeur et protéger. 
6 . Ne laissez pas la peur vous arrêter. Suivez votre cœur / NGS en dépit de la peur . 
7 . Déposez victime pensée . 
8 . Le courage de regarder à l'intérieur et voyez ce que vous trouvez . Soyez honnête et voyez les verrues et tous , les habitudes Blue Wolf , de sorte que vous pouvez aller au travail en réduisant les . Mais aussi voir votre individualité de bois en grains unique. 
9 . Prenez le contrôle de votre vie être enlever les énergies de loup bleu , et récupérer les pièces perdues de vous-même ( de l'âme récupération ) . Obtenez tous vous en ligne . 
10 . Recevez dans votre flux en vivant fidèlement de votre cœur et honorer votre individualité unique . Vous saurez que vous êtes dans votre flux par les synchronicités , des commentaires , et NGS . 
11 . Soyez pragmatique et utiliser les croyances et les stratégies et les choix qui obtiennent des résultats que vous voulez et qui se sentent bien dans votre coeur , dans vos os ! Juger de la valeur de vos croyances et de choix par les résultats que vous obtenez , et non sur les croyances et les opinions des autres , ou sur ce que les autorités externes vous ont dit .Vivez-vous de votre cœur ? Votre coeur est ouvert et généreux ? Combien soleil est là, dans votre cœur ? Il ne peut y avoir beaucoup de soleil si vous ne vivez pas votre vraie vie , si vous n'êtes pas assez fort pour tenir votre terrain , exprimer votre voix dans la communauté , ouvrez -vous au point de vue d'autres personnes et d'autres créatures . Tout ce qui est dans la manière de la vie donnant soleil (bleu loup - énergies ) a besoin d'une bonne médecine de l'enlever et de vous aider à cultiver les énergies de vie et la joie que vous voulez et ont besoin vraiment .

 * * * * 

Note sur la sainte nature de loups;  
Les deux Céleste Elf et Mikkal voudraient préciser que les loups dans cette histoire sont purement symbolique des énergies humaines et que, avec le Cherokee et beaucoup d'autres personnes , nous avons le plus grand respect pour les loups . 

Le loup est un motif puissant dans les mythologies et cosmologies fondamentales des peuples à travers l'Eurasie et l' Amérique du Nord ( correspondant à la mesure historique de l'habitat du loup gris ) . L'attribut évident du loup est sa nature de prédateur , et en conséquence dans les mythologies occidentales , il a généralement été associé au danger et la destruction .Cependant, comme une plus spiritualité centrée par terre - terre prise de conscience de la vie et les énergies des autres créatures , se développe dans le monde moderne , les deux efforts de conservation et le symbolisme positif du loup gagnent .Sens positif du loup comme un animal de pouvoir symbolique de la liberté soulignent une profonde connexion avec votre intuition et l'instinct . Sur le plan négatif , le loup pourrait représenter la perception d'une menace ou d'un manque de confiance en quelqu'un ou vos propres sentiments ou des actions. Cet animal de l'esprit reflète aussi forte intelligence dans le traitement des questions importantes .Si vous avez le loup comme un animal de l'esprit , il pourrait être une expression de votre intelligence vive et instincts forts percevoir et de comprendre le monde autour de vous .


Que le loup apparaît sous forme physique ou dans un rêve ou la méditation , elle peut révéler que vous utilisez votre instinct et l'intuition de saisir ainsi une situation . Le fait que votre loup guide esprit animal se montre peut aussi être un appel à utiliser cette capacité pour faire face à un défi récent que vous avez vécu dans votre vie .Quand un loup manifeste sa présence comme guide dans votre vie , il pourrait être un appel à vivre votre vie plus librement , de mettre de l'intensité de la passion dans vos efforts quotidiens , il pourrait être une invitation à regarder ce qui soutient votre moi authentique et la véritable expression de vous-même . ( Http:// ) 

Les loups ont disparu en Ecosse et en Irlande dans les années 1700 et quelque temps avant que l'Angleterre , persécutés par l'homme . Aujourd'hui , leurs bastions européens comprennent la Russie , Europe de l'Est et en Scandinavie .La réintroduction du loup en Ecosse a été proposé à la fin des années 1960 , mais l'idée n'a commencé à faire de la publicité plus large et le soutien après les réintroductions du loup rouge au sud- est des États- Unis en 1989 , et le loup gris de Parc national de Yellowstone 1995. Plus d'informations ici .

Tu Kuy ~