Many maritime myths are stories of love and loss, where the ocean is not just a backdrop but a character in her own right. Like a great mother who bears witness to sorrow, her saltwater depths cradle and honor the tears that fall. Just as salt has long been used as a healing salve, the sea itself becomes a balm—ritualizing grief and softening it into something the heart can hold, both for those who live the tale and those who witness it.

What becomes of the child born between sea and shore—who must choose whether to hold on, or to let his mother return to the sea where she belongs? Reimagining the tale of the Selkie from the perspective of the Selkie’s son, a liminal figure who carries love and loss in equal measure we come to see the deeper currents that give the story its enduring power. As his mother reclaims her stolen self, he is left to navigate the ache of her absence. Woven with archetypal insight and rich folklore, the story moves like the tides under the pull of many moons—revealing different phases of the whole depending on the vantage point of each character in the story. We descend into the sacred depths of loss, witnessing the grace of a soul who restores what is stolen, frees what is held captive, and weaves back into wholeness a shattered world.

What if the truths we discover through microscopes has long been told in myth — rooted in the threads of timeless story beneath our feet? Modern science is only now catching up to the quiet wisdom of fungal folklore that has always been humming beneath the forest floor since ancient times. Beneath the mulch of memory, mushroom lore holds the spore-seeds of stories—tales of wild women and earth-born wisdom, of how the world first woke and began to weave itself alive.

The Celtic Morrigan, Slavic Morana, and Hindu Dhumavati are entwined through the dark wings of the raven. Their aerial point of view gifts them with wisdom to see the whole. Witch and winged-one in sacred kinship, they remind us that even in collapse, something wild and wise takes root. Their black feathers stitching together life and death, winged and earthbound, mortal and divine, seen and unseen. . .

What weaves its way like an underground warren beneath the borders of conquest and control, preserving our collective wild sisterhood with the earth across time, cultures and landscapes? The ancient link between hares, the divine feminine, and the moon journeyed from Asia to the Americas—carried by storytellers, pilgrims, healers, and wanderers. What might we reclaim if we traced their sacred steps?

La Huesera, the ancient folktale of the mythical Bone Woman of the desert southwest, wanders the arroyos gathering scattered bones of wolves, singing over them until they reassemble and return to life. Bone Woman’s song is sung the world over, it is the mythic medicine we can heal from if we dare to gather what’s been forgotten and scattered together into the same circle of honoring. This is Old Story Medicine, the elixir She offers from her sacred cauldron when the world seems starved of connection, and in need of healing and repair.

What wild and precious part of ourselves have we lost and forgotten in the ocean between and betwixt our domesticated divisions, that finding and reclaiming will bring us to a deeper sense belonging? Exploring the synchronicities between two oceanic folktales, the Irish Selkie and Vietnamese Dragon & Crane, is a journey of self-discovery and a form of maritime medicine. Reconnecting these folktales requires that we swim fluidly with the restorative tides of underworld love magic and surrender to the cross cultural currents that transcend our modern national and cultural categories, shifting the way we think of people, place and belonging. . .gifting us with wisdom to weather the stormy seas of our times.

Who sits unseen watching over us in the shadowy branches of the forest of life? Perhaps nothing stirs the human soul more deeply than to be caught in the spell of a screech owl’s timeless trill. . .In Japan, the screech owl is known as a yōkai, a class of magical creature with paranormal powers known as iso sange kanji (“the deity who bestows success in hunting”). In Puerto Rico, the screech owl is known as múcaro (“eagle of the night”). This feathered and fabled creature shows up time and time again in folktales when the enchanted and the earthly are interwoven in an ineffable cosmic dance, begging the question: What is sacred? What needs to be remembered?

In ancient maritime folklore from around the world, being confronted by a whale serves as a symbol for life’s greatest challenges. Ancient seafaring stories about whales invite us back into a mythical relationship with what overwhelms us, and we discover what the experience is asking of us. In so doing, we discover whales have not just served our physical survival needs throughout the ages, but they have helped us to psychologically grow. Learning the wisdom of whales we enter back into right relationship with the wild, a timeless and enduring shared human value that weaves us back into belonging with the world.

Bridging continents and cultures, the Eswatini folktale of Cloud Princess from Africa and the Haudenosaunee folktale of Sky Woman from North America, offer us their shared and relevant wisdom enriching, deepening and expanding our understanding of the meaning of “generosity” in unexpected ways. We learn generosity is the vital and sacred choice that can weave us back into relationship with each other, draw us into closer kinship with the wild, and open ourselves up to belonging to a larger whole.

Remarkably, Great Britain and Vietnam have a shared mythology surrounding a mythical King, a mystical lake, and a magical sword. The mythologies surrounding King Arthur and King Lê Lợi are so astonishingly similar, it is as though they are woven together with a silk thread into belonging with each other. In our disenchanted and divisive world, a synchronicity like this - if we allow it to be our guide - invites us to consider the mystery and interconnectedness of the world. These twin mythologies weave us back into relationship with the Anima Mundi, the Soul of the World.

.

Singebis is an ancient Ojibwe winter folktale about a beloved folk hero and wild grebe whose perseverance, courage, resilience, and loyalty in the face of Kabibona'kan, Winter Maker, shows us we can do the same in the face of adversity. This story asks us to reflect on what kinds of Kabibona'kans do we face in our lives today that threaten to divide us from others who might be our friends? This folktale reminds us we all have the capacity to tap into our inner Singebis, find our inner trickster, and remind ourselves that even a little wild bird can outsmart the Winter Maker!

The Norwegian folktale “East of the Sun West of the Moon” and the Japanese (indigenous Ainu) folktale entitled “Crescent Moon Bear” are folktales featuring fearless young women who dare to engage in greater intimacy with a bear whether it is marrying a bear, or having the courage to pluck the whisker of a bear. Both involve traversing a formidable boreal forest landscape to save their husbands from a “spell”. These folktales are so strikingly similar in theme and shared values, giving voice to their parallel nature deepens our sense of interconnected history, and rekindles a feeling of belonging to a shared storied boreal landscape, weaving together people, bears, ancestry, stories and hearts. . .

October is a vitally mystical and folklore-rich time of year, a between and betwixt season of transformation characterized by the changing colors of the leaves and filled with heroes and heroines who symbolize our own transformative potential. One such folk heroine is the quintessential enigmatic wilderness witch Baba Yaga: a courageous crone who dares to dance with the dying and also the mystical old mother who midwifes new life. She resonates with the spirit of Autumn telling us we can be beautiful as we let go of our old selves to make room for what is waiting to emerge, vibrant and gold . . .

In the heart of the Mongolian grasslands wolves and sheep herders once lived in harmony with each other. Nomadic herders regarded their fiercest enemy as their sacred teacher, weaving wolf-wisdom into myth, ritual, and the rhythms of daily life. Their folklore—part gospel, part guide—taught them the ways of wolves: resilience, loyalty, and reverence for the wild, helping human communities endure the unforgiving land. Wolf Totem captures this vanishing world, where enemy became ancestor, and folklore fed both body and soul.

Whether it is a giant beanstalk, benevolent flowers, wise herbs, sacred birch goddesses or mossy coats, many ancient folktales remind us how our ancestors lived in harmony with plants, relying on them not only for sustenance but also for healing, protection, wisdom, empowerment and inspiration. Ancient plant folktales encapsulate wisdom and teachings passed down through generations, reflecting the roles that flora and fauna have played for our survival, cultural identity and in the mythic imagination, often intersecting all three.

Fox Woman, also known as Kitsune in Japanese folklore, is a shapeshifting trickster character who resembles the elusive, clever fox from the wild. Although this folktale comes in many different variations and her story is told in many tongues, what they all have in common is a trickster character who shifts between human and fox, sometimes androgynous, living in multiple worlds, questioning the order of things through her mischief, playfulness, wit, deception, magic and defiance of authority. The tale of Fox Woman is almost always makes visible the tension between the need for order, and its reinvention.

In the beloved Egyptian myth of Isis, Isis searches for the scattered parts of her murdered husband’s body, resembles him, and breathes life back into him, and makes love to him, which then gives birth to Horus who becomes the next Pharaoh of Egypt. Isis shows us that taking the aerial point of view, or birds-eye-view, gives us the power to hold the tension between what is dissolving and what is emerging, to see the whole instead of only the parts, and to recognize our own agency in the potential for transformation.

There is an archetype that weaves its way through many ancient myths and folktales that centers around the sacred work of recovering and reassembling what has been disassembled. This ritual of singing over the ancestral bones, honoring, mourning over, and reclaiming what has been buried or lost, is a devotional act. In these stories, grieving takes center stage and plays a transformative role allowing the folk-heroine or mythological heroine to reach a place of wholeness, aliveness, and joy again.

Reindeer folktales can be found in Finland, Russia, Greenland and Canada, and the United States (specifically Alaska) circling the arctic like a wide necklace made of woven strands of interconnected stories and antler bones that tell of a time when humans and reindeer lived together as one family. These folktales transport us back to an ancient magical world where humans lived in fidelity to the migration of reindeer rather than confined to national or political borderlines encouraging us to rethink people, place and belonging.

Befriending the “monster”, or overcoming one’s fear of the “other”, is a common theme in many folktales where the relationship between the two main characters, one human and the other a wild animal, shifts from one of hunter and prey, to one of parent and child, ancestor and descendant, brother and sister, or lovers. It is a voice from the past that shows up again and again in stories from around the world suggesting that planetary ecological restoration may depend not only on conservation efforts but is, at its heart, a relational job calling for us to re-story ourselves into belonging with the wild.

There is an ancient folktale from the desert Southwest about “a woman who was a wolf who was a woman” also known as “Loba Girl” or Wolf Woman who climbs the canyons, and sifts through the arroyos or dry riverbeds, gathering wolf bones over which she sings, until they spring back to life and run off laughing with the voice of a woman. Inspired by Dr Clarissa Pinkola Estés’ retelling of this story in her book Women Who Run With the Wolves: Myths and Stories of the Wild Woman Archetype, this folktale invites us to call back to life those buried and discarded parts of ourselves, so that we can find our true voice again.

It is not only humans that tell stories. . . In the voice of bright white feathers and a charming black cap, a story darts its way through gusts of wind off the coast of Massachusetts hatching out of makeshift nests of pebbles and dry grasses. during the months of April and May. It is a seasonal story with themes of reciprocity and interdependence between the arctic tern, a migrating bird, and local coastal cloudberry flowers suggesting that even temporary guest can still contribute to a landscape’s thriving.

Mossy Coat is an Old English fairytale about the ingenuity and creativity of a wild forager and weaver who sews her daughter a coat of wild mosses so she can disguise herself, escape poverty, avoid an unwanted marriage and determine her own destiny. It is how even a small diminutive plant like moss can be protective, nurturing, empowering and magical, and how a coat of moss gives the heroine a sense of wildness, freedom, and sovereignty over her own life. An enduring folktale that lives on like wild moss, wielding its quiet power. . .

The ocean is a prominent and enigmatic feature in many folktales around the world including: the Irish folktale of the Selkie, the Inuit folktale of Sedna, and the Vietnamese folktale of Dragon and the Crane. According to Carl Jung, the radical and inspirational psychoanalyst, we can explore the meaning of the ocean as a symbol of the unconscious and through this process we can find ways in which the characters’ struggles and transformations resonate with our own illuminating the path to our own self-discovery, forging a deeper connection to our own true authentic identity and our full potential.