P.L Travers and G.I. Gurdjieff or the Masters of Mystification

Pamela L. Travers Gurdjieff

During her lifetime Pamela L. Travers, the author of Mary Poppins, was deliberately secretive about her personal affairs. “Although warm and open, in interviews she declined answering any questions relating to her private life, or her age. Her official date of birth was 1906; in fact she was born in 1897” wrote a journalist from The Independent, a British newspaper. But, she was born on August 9, 1899.

And she did not believe in truth based on facts. 

He (Galileo) is famous for – ‘Nevertheless, it moves’. The story is known to everyone; but the recantation of his recantation has nowhere been recorded. How could it have been? The only people near enough to hear it were his inquisitors, and had they heard it, his fat would have been in the fire. He never said it- except of course in his accurate heart. But in his unconscious shaping of the hero, the folk required that it be said, the story required that it be said; the truth had somehow to be told that Galileo was not a liar. So, mythologically, Galileo was required to say it. IT IS A TRUTH, BUT IT IS NOT A FACT…So you see how the mythmaking mind works, balancing, clarifying, adjusting, making events somehow correspond to the inner necessity of things. It is tension, the uncompromising insistence on both ends of the stick – black and white, good and evil, positive and negative, active and passive – that gives the myth their ambivalent power.

The World of the Hero, Parabola, 1976

Not surprisingly then, when it came to questions about her interest in writing an autobiography, Pamela L. Travers held that mere statements of facts prove insufficient for the deeper purpose of understanding the inner development of an individual.

Oh, no. Being born, going to school, having measles or not, being married or not, wouldn’t really be an autobiography for me – it would be more of an inner statement, how one grew within, the hopes, the difficulties, the aim. But as I never do want to write anything about myself, no autobiography.

And to complicate matters further for those who would have been interested in the details of her personal life, she did not hesitate to distort facts. One example is her made-up story about her early childhood in Australia. She repeatedly told interviewers that she had spent the first years of her life playing in the sugar cane fields in her father’s sugar plantation. One example of this distorted childhood memory can be found in Patricia Demers’s book, P.L. Travers, and another one in a recorded conversation with British writer Brian Sibley, P.L. Travers, the Woman Behind Mary Poppins. 

This embellished childhood memory was so well spread by Pamela L. Travers that it appeared at the time of her passing in many obituaries published in various newspapers. Here is what one journalist from the New York Times wrote: “Her father was a sugar planter, and Miss Travers recalled growing up near the Great Barrier Reef in a tropical world of sugar cane, shells and mangoes.” 

The truth was much less luxuriant. Her father, Travers Goff, worked in a bank and struggled with his alcohol addiction which in all probabilities contributed to his early death. Pamela L. Travers was seven years old at the time of his passing.

Why did Pamela L. Travers change the facts of her early childhood? Was she trying to escape from a painful past or was she protecting the memory of her father? Or, could it be that her mind was so imbued with myth and fairy tales that she ended up perceiving her own reality as myth and thus malleable to fit her inner needs? 

It is interesting to note that her spiritual teacher G.I. Gurdjieff also displayed tendencies towards mystification and anyone who has read his book “Meetings with Remarkable Men”, will agree that the adventures recounted in that book are remarkably fairy tale-like and probably not at all factually accurate.

This mythical aspect of Gurdjieff’s personality was described by Pamela L. Travers in her article George Ivanovitch Gurdjieff (1877–1949) 

GEORGE IVANOVITCH GURDJIEFF (1877–1949). These brackets enclose seventy-two years of a life that, in spite of all that has been written about it, is incapable of exact documentation. It is a fact that Gurdjieff died in 1949, but since he gave his age differently at different times, the date of birth given here can only be approximate. This was all part of his enigma, of the sense he gave of deliberately playing a role, or, as P. D. Ouspensky wrote, after their first meeting, of being a man “poorly disguised.” His whole life, for the biographers, has the air of an authentic myth, in the sense of something heroic and significant but not to be apprehended except in so far as he could, by these very disguises, mediate it to the general understanding.”

It is worth asking, although there will be no certain answers, was Pamela L. Travers’s elusiveness a conscious imitation of the ways of her spiritual teacher? Was she attempting to give a heroic and significant overtone to her own life?  Or was she, in part, attracted to Gurdjieff and his teachings precisely because they both shared this tendency for mystification and love of myth?

It is an interestingly paradoxical fact that Pamela L. Travers, although often in the public eye due to the nature of her craft, wished to remain anonymous and “go down in myth”. This wish was stated many times to interviewers at different periods in her life. What is then the truth behind this fact? Was she, by being vague and elusive, hoping to ascertain the meaning and significance of her life? Was she trying to attain some sort of immortality? Or was she simply trying to protect herself from the praying eyes of the outside world. Maybe she craved the freedom to explore life as she intended without risking rejection. Maybe she didn’t believe people could understand her. This seems to be a plausible suggestion. She did not exactly live a conventional life: she never married, she had romantic relationships with both men and women, and her relationship with her adopted son Camillus was in constant turmoil.  But all this will be the subject of future posts.

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Gurdjieff and the Symbolism of the Carpet

Mary Poppins Gurdjieff

Lately I have been listening to a recording of a conversation between British author Brian Sibley and Pamela L. Travers, which was recorded in the late 1980: P.L. Travers, The Woman Behind Mary Poppins.  And, conversation is truly the right word to describe this recording because of the fluidity of the exchanges. Brain Sibley successfully follows the rhythm of Pamela L. Traver’s answers and it feels almost like a dance, an exquisite waltz of words swirling into the forms of the memories, personal beliefs, and opinions of Pamela L. Travers.

When I listened to the recording for the first time, I was already aware that Pamela L. Travers believed that one should not force the meaning out of a story; that it is sufficient to ponder on the story, love it for itself, and hold the questions inside and let the story unravel:

The myths never have a single meaning, once and for all and finished. They have something greater; They have meaning itself. If you hang a crystal in the window it will give off light from all parts of itself. That is how the myths are; they have meaning for me, for you and everyone else. A true symbol has always this multisidedness. It has something to say to all who approach it.

Pamela L. Travers, The World of the Hero (1976) 

Knowing that Pamela L. Travers was a true lover and connoisseur of myths and fairy tales, it was interesting to listen to her discussion with Brian Sibley about whether fairy tales could be considered as a form of wishful thinking or not. Not surprisingly, Pamela L. Travers refuses to give a lecture on the subject but advises Brian Sibley to read the stories and to discover for himself the true nature of the wishes made in these stories. And then, she remembers how once she refused to read a typescript of a seminar on the interpretation of fairy tales:

There is a famous Jungian analyst who writes about fairy tales and I imagine very well indeed. But I was shown the typescript of a seminar she gave to her pupils and she said: ‘The first thing you must to with a fairy tale is analyze it.’ and I thought, here I will read no more. Because the first thing you must do with a fairy tale is to love it! And keep it inside yourself as you do what you love, and it will send up its meaning to you eventually. To analyze it seems to me profanity.

Pamela L. Travers was probably referring to Dr. Marie-Louise von Franz who was a student, then colleague and collaborator to C.G. Jung and eventually his successor at the C. G. Jung Institute in Zurich, and who was famous for her many books on the psychological interpretation of fairy tales.

Apparently, Pamela L. Travers’s point of view on the hidden meaning in fairy tales was shared by others in the field of mythology, and Dr. von Franz was not ignorant of their criticism:

Again and again investigators and specialists on mythology attack Jungians on the grounds that myth speaks for itself; that you have only to unravel what it says, and you don’t need psychological interpretation; the psychological interpretation is only reading something into it which is not in it; and that the myth with all its details and amplifications is quite clear in itself.

Although an interesting debate, the purpose of this blogpost is not to discuss whether psychological interpretations of fairy tales are relevant or not. The purpose is to discuss an idea that crossed my mind while I was reading Dr. von Franz’s book, The Interpretation of Fairy TalesI came across the symbol of the carpet and Dr. Franz’s exposition about its possible meanings, and a connection to Pamela L. Travers and her spiritual teacher, George I. Gurdjieff formed itself in my mind. Let’s begin with the symbolism of the carpet as explained by Dr. von Franz:

In European civilisation the carpet was not known until we came into contact with the East. The nomadic Arab tribes, who are still famous for their carpet weaving, say that the carpets they use in their tents represent the continuity of earth which they need to prevent them from feeling that they have no soil under their feet. […] It also protects them from the evil influences of foreign soil.  […] The symbol of the carpet with its designs is often used as a symbol for the complex symbolic patterns of life and the secret designs of fate. It represents the greater pattern of our life, which we do not know as long as we live it.  The purposiveness of an individual life pattern, which gives one a feeling of meaningfulness, is very often symbolized in the carpet. Generally, carpets, especially Oriental ones, have those complicated meandering patterns such as you follow up when in a dreamy mood, when you feel that life goes up and down and along and changes around. Only if you look from afar, from a certain objective distance, do you realize that there is a pattern of wholeness in it. The secret design woven into a human life is much more intelligent than human consciousness.

Now, interesting fact, Pamela L. Travers’s spiritual teacher George I. Gurdjieff was also a merchant of carpets. His carpet trade was witnessed by P.D. Ouspensky and described in his book In Search of the Miraculous:

The sale of these carpets was in itself remarkable. G. put an advertisement in the papers and all kinds of people came to buy carpets. […] A Persian used to come to him to mend carpets. One day I noticed that G. was very attentively watching how the Persian was doing his work. […] Next day I came in earlier than usual. G. was sitting on the floor mending a carpet exactly as the Persian had done. Wools of various colors were strewn around him and in his hand was the same kind of hook I had seen with the Persian.

And then, Ouspensky writes about Gurdjieff’s description of the making of carpets in certain parts of Asia where entire villages participated in the weaving process:

… all the work is done to the accompaniment of music and singing. The women spinners with spindles in their hands dance a special dance as they work, and all the movements of all the people engaged in different work are like one movement in one and the same rhythm.

Apparently, inspired by this memory Gurdjieff composed the Carpet Weaving as one of his exercises known as the Movements. You can listen to the music here: https://www.youtube.com/watch?v=3kbls2wJEsI

During his lifetime Gurdjieff composed (with the help of Thomas de Hartmann) numerous dance exercises for his pupils, the purpose of which was to work simultaneously with the intellectual, emotional and moving centers in each person and to open up higher parts of these centers. (For a brief summary of Gurdjieff’s system read Pamela L. Travers, Gurdjieff, and the Father Figure Connection). Gurdjieff’s Movements were composed of different groups of exercises with different purposes. Those known as the Occupational Movements such as the Carpet Weaving were mean to reflect the essence of a particular craft or activity and were performed in a group to give the dancers the sense of working as a unified whole.

And, not only did Gurdjieff sell, mend and included carpets in his Movements, but he also incorporated them in his immediate environment (probably with the intent to produce particular effects in the perceptions of his pupils). Here is an account of one of the early pupils who met Gurdjieff in his living quarters outside of Moscow:

There was no area not covered, either by carpets or hangings of some sort. A single enormous rug covered the floor of this spacious room. Even its walls were hung with carpets which also draped the doors and the windows; the ceiling was covered with ancient silk shawls of resplendent colours, astonishingly beautiful in their combination.

Views from the Real World, Glimpses of Truth 

(collection of early meetings with Gurdjieff)

It would have been lovely to have had the opportunity to discuss with Pamela L. Travers the symbolic meaning of Gurdjieff’s carpet business and his metaphysical weaving of the lives of his pupils. It would have been interesting to hear her thoughts on this subject. Or maybe she would have simply told us that there is nothing surprising about that and that we all have these sorts of symbolic patterns in our own lives and the fact that we cannot recognize them does not make their existence less real.

Pamela L. Travers, Gurdjieff, and the Father Figure Connection

Meetings With Remarkable Men

Pamela L. Travers was a lifelong follower of the spiritual teachings of G.I. Gurdjieff, a controversial spiritual teacher of the last century. She was first introduced to his teachings by his disciples Alfred Richard Orage, the editor of The New English Weekly, a publication to which Pamela L. Travers contributed between 1932-1949, and Piotr Damien Ouspensky.

Valerie Lawson, Pamela L. Travers’s biographer, speculates in Mary Poppins She Wrote that Pamela L. Travers’s spiritual motivation was rooted in her snobbish nature and her desire to always set herself apart from others. Now this evaluation appears, at least in my opinion, to be superficial and judgmental, especially when Lawson never met with Pamela L. Travers. The real question is (if one truly wants to understand Pamela L. Travers) what in Gurdjieff’s teachings resonated so strongly with her inner being? This is a complex question on which I am still pondering, and sincerely I don’t know if I will ever find its answer. But, while reading Gurdjieff’s book Meetings with Remarkable Men an interesting observation popped up on the surface of my mind. However, before I share my personal observation, I will briefly expose the principles of Gurdjieff’s teachings for those who read this post and are not familiar with his Work.

According to Gurdjieff the average person is a sleeping machine endowed with a dormant essence, an embryo of a soul which has the capacity to grow and develop into its potential higher destiny. Gurdjieff warned his students that the failure to develop one’s essence would lead one to a harsh ending; he said that a man who fails to develop his soul would die like a dog and become food for the Moon. Now that is one strange idea …. One of Gurdjieff’s biographers, Tobias Churton speculates that maybe Gurdjieff’s aim was to scare his students and force them to take the Work seriously.

The Components of Gurdjieff’s System:

The Law of Three

The Law of Three expresses the natural interplay between the three essential forces that bring everything into manifestation in our world: affirming, denying, and reconciling or positive, negative, and neutral. Gurdjieff stressed that the third essential force often goes unnoticed.

The Law of Seven

All events that are brought to completion have seven distinct phases that correspond to the notes of the musical scale. Gurdjieff believed that at specific moments one must apply an appropriate shock or things will not manifest in the material world. These specific moments correspond to the transition between mi and fa and between si and do (if I understood this part correctly. In all honesty the Law of Seven and the Table of Hydrogens, which I am not even trying to summarize here, completely escaped my grasp. I will have to read some more…)

The Ray of Creation

The Ray of Creation follows the musical scale and the numbers corresponding to each world correspond to the number of laws governing each level. The higher we move up the less laws and more freedom. According to Gurdjieff’s classification, life on Earth is ruled by 48 laws and all act of free will is doomed to failure, only few can awaken from their sleep but only through tremendous effort and work on themselves.

World 1: The Absolute -do

World 3: All Worlds (the Universe) – si

World 6: All Suns (Galaxies) – la

World 12: The Sun – sol

World 24: All Planets (Planetary) – fa

World 48 Earth (Organic) – me

World 96 Moon ( Inorganic) – re

All life on Earth is influenced by planetary forces arising from All Planets, the level immediately prior to Earth.

Gurdjieff, with the help of Thomas de Hartmann, composed music based on The Law of Seven and choreographed dance exercises for his students.

The Seven Energy Centers

Gurdjieff taught his followers that all human beings possess seven energy centers.

  1. Higher Intellectual Center: the ‘wisdom eye’, the seat of the objective reason which is the ability to apprehend and understand reality directly, to see the truth of things. This center is non-operative in the average person.
  2. Higher Emotional Center: the higher aspect of the heart, ‘true love’. Dormant in most people.
  3. Intellectual Center: the average person’s typical cognitive processes.
  4. Emotional Center: the typical person’s emotional life
  5. Moving Center: the domain of the body-movement.
  6. Instinctive Center: the realm of unconscious body functions.
  7. Sex center: the domain of our sexual drives and behaviours. 

The technique of awakening practiced by Gurdjieff’s followers is called “self-remembering” a sort of simultaneous inner and outer awareness. Central to this idea is the practice of divided attention, which means to be simultaneously aware of both ourselves and what we are considering. Gurdjieff taught his students to delay their reactions intentionally while consciously observing themselves. He believed that the right crystallization begins to occur only when we make honest efforts to observe ourselves and struggle with our unconscious habits by not allowing ourselves to be controlled by them in an autopilot way.

The major barriers to awakening according to Gurdjieff:

Internal Considering: being caught in the fear of being judged and living in constant need of approval.

External Considering: shadow side of empathy, when we give sympathy that weakens the other person instead of applying appropriate backbone.

Buffers: Defense mechanisms such as lying, repression, projection, rationalization, and sublimation.

Gurdjieff organised meetings in which he discussed his ideas and answered the questions of his students. And since the subject of his teachings and his persona are fascinating to me, I will write more about them in future posts on this blog. Now, back to Meetings with Remarkable Men and my personal observation.

Although Meetings with Remarkable Men is not a faithful account of Gurdjieff’s life but a parable of his spiritual awakening, the first chapter contains authentic autobiographical elements. In that chapter Gurdjieff talks about his childhood and his relationship with his father. This made me think about Pamela L. Travers’s childhood and her relationship with her father. And I noticed certain similarities.

As young children both Gurdjieff and Pamela L. Travers were raised in a religious way, although in very different cultural settings, and both seem to have been sensitive, extremely perceptive, and spiritually inclined children. The fairy tales and myths they heard from their respective fathers left permanent imprints on the blank slates of their imaginations.

Both their fathers were poets at heart. Gurdjieff’s father was an ashokh “the name given everywhere in Asia and the Balkan peninsula to the local bards, who composed, recited or sang poems, songs, legends, folk-tales, and all sorts of stories.” Gurdjieff accompanied his father to contests where ashokhs competed in front of a large public. This is Gurdjieff’s description of such contests:

One of the participants in the contest, chosen by lot, would begin, in singing an improvised melody, to put to his partner some question on a religious or philosophical theme, or on the meaning and origin of some well-known legend, tradition or belief, and the other would reply, also in song, and in his own improvised subjective melody.

Gurdjieff recounts that in Alexandropol and Kars, the towns where he lived with his family during his childhood, people often invited his father to evening gatherings in order to hear his stories. And on Saturday evenings his father would tell stories to Gurdjieff and his siblings, stories “either about ancient great peoples and wonderful men, or about God, nature and mysterious miracles, and he would invariably conclude with some tale from the Thousand and One Nights, of which he knew so ma y that he could indeed have told us one whole tale for each of the thousand and one nights”. These stories served for Gurdjieff as “spiritualizing factor” and made him understand the immense significance of legends and myths in one’s life as a gateway to primal spiritual truths.

Very much like Gurdjieff’s father, Travers Goff, Pamela L. Travers’s father, loved to tell his family and friends tales of ancient Ireland, stories inhabited by elves, fairies, and pixies. Pamela recalls being “nurtured on the Celtic Twilight, Yeats and all”. Her memories of her father are somewhat romanticized and embellished but, nevertheless, these memories led her to Ireland and George W. Russell and form then on, on the path of myths and fairy tales and to Gurdjieff.

It seems possible that the minds of Pamela L. Travers and Gurdjieff shared certain consonant traits which  were coincidently paired by similar traits in the characters of their fathers.

It is interesting to note that both fathers struggled to make ends meet and both Pamela L. Travers and Gurdjieff seem to have had an inner drive (conscious or not) to redeem their fathers. This too could be an interesting subject for a separate blog post.

However, there is one major difference between Gurdjieff’s father and Pamela L. Travers’s father. Gurdjieff’s father used his knowledge of fairy tales and myth to draw strength and resilience in the face of harsh realities, where Pamela L. Travers’s father used it as an escape route. Gurdjieff remembers “all the grandeur of my father’s calm and the detachment of his inner state in all his external manifestations, throughout the misfortunes that befell him…..which poured upon him as though from the horn of plenty, he continued to retain the sole of a true poet.”

While Pamela L. Travers recalls : “But I’ve come to know he was melancholy and sad and that he needed someone to understand him. His melancholy was the other side if his Irish gaiety.” Lawson reports in Mary Poppins She Wrote that Pamela L. Travers talked to her dead father and even tried to comfort him and tell him that everything is all right and that he doesn’t have to be so unhappy.

So, this is how the use of myths and fairy tales by two fathers made of one child a spiritual teacher and from the other a spiritual seeker.

Well, this is it for this blogpost. Only my musings, my mind making connections, just as Pamela L. Travers said, thinking is linking.

*All quotes in this post are from Meetings with Remarkable Men and Mary Poppins She Wrote.

 

Pamela L. Travers’s Moscow Excursion (Part I)

Mary Poppins in Moscow

Few people know that the first book ever written by Pamela L. Travers, the author of Mary Poppins, was not Mary Poppins but Moscow Excursion. And it was not a story about magic but a travelogue about her not so magical discoveries of Stalin’s Russia in the autumn of 1932 (at that time Pamela was in her early thirties).  

The book is composed of letters addressed to some unknown friend whom I personally suspect to have been her literary mentor George W. Russell (AE).  Extracts from these letters were published in The New English Weekly in 1933 and the book was published in 1934 by the Soho publisher Gerard Howe 

At the very beginning of Moscow Excursion, Pamela L. Travers confides that her entourage was quite flabbergasted by her decision to travel to Russia.

My forthcoming trip seems to be either the Chance of a Lifetime or a Piece of Utter Recklessness.” And she adds: “Nobody, it appears, can conceive that a person who is admittedly neither for nor against the Soviet regime should want to go there. And it is an acid comment upon the Communist State that both sides are at one in their conviction that it is impossible for anyone to go to Russia for purposes of enjoyment.  

So, was it for her personal enjoyment or was there some other reason for her trip to Russia? This she does not discuss in Moscow Excursion. But, if one carefully reads the facts chronicled in her biography Mary Poppins, She Wrote, it appears, somewhere in between the lines, that at that particular time in her life she was trying to establish herself as a serious writer (or what she believed a serious writer should be). Until then Pamela L. Travers was publishing the occasional poem in the Irish Statesman (whose editor was her beloved mentor George W. Russell) and she was a contributing drama critic for the Australian magazine The Triad. Her initial aspirations of becoming a great poet were withering with time. The romantic/erotic poems of her twenties were not infused with the timeless sensibility expressed by the great poets she admired  

Her biographer Valerie Lawson reports that in the late 1931 Pamela L. Travers sent two poems to George W. Russell only to receive a polite rejection. He wrote to her that the poems were “well phrased but a little artificial in comparison with others of yours. You say they are simple. Yes, simple in expression but I feel they are artificial beneath that. You seem to have a hankering for Biblical symbolism which I doubt is natural. Quality is the thing my dear, not quantity. This must have been disappointing… 

(By the way, Biblical references find their way in Moscow Excursion but that will be explored in the following posts on this blog.) 

The political atmosphere in Europe in the early thirties of the last century was disrupted by the rise of the fascist and communist regimes, as described in Pamela L. Travers’s own words: 

In a world rocking madly between Fascism and Communism the writer (herself) prefers the latter form of tyranny if the choice must be made. But it is a desolate alternative, for Communism in Russia is for one class of the community only and thus is hardly on bowing terms with Communism as defined in the dictionaries. 

Significantly interesting fact, visits to Russia appear to have been somewhat of a trend among the constellation of renowned intellectuals Pamela L. Travers orbited around. The writer/poet Hubert Buttler, a friend of George W. Russell went to Russia in 1931. Another influential intellectual of that time who was also a contributing writer to The Irish Statesman, George Bernard Shaw, traveled to Russia where he personally met with Stalin. Shaw wrote about his observations of the Soviet State in a most positive light and it is quite possible that Pamela L. Travers had read his praise for the communist regime before undertaking her own trip to Russia. 

The idea of writing political articles with the intent of establishing herself as a serious journalist could very well have been the major motivation for her visit to Russia. According to her biographer a year after her visit to Russia Pamela approached Russel for “names and phone numbers of contacts for a series of articles on Irish politics which she planned to sell to Australian magazines. Pamela was unhappy with the result.”  Even Russell told her that writing political articles was a complicated matter. I believe that she would have been a great political reporter judging by what she wrote in Moscow Excursion. I can’t help but think that the real reason for her not succeeding in the endeavor was because she was a woman, although she had said in interviews to have never felt cast aside because of her gender. But then again, she published under the name P. L. Travers….  It was also in the autumn of 1933 that Pamela L. Travers asked Russell to introduce her to his friend Alfred Richard Orage the editor of The New English Weekly where the extracts from her letters were first published. Her contribution to The New English Weekly span from 1933 to 1949, but she mainly wrote about theater, books and films.   

Pamela L. Travers was apparently so eager to find her place as a writer that even her serious health issues could not stop her. In the early 1932, the same year of her Russian trip, she had to stay in a sanatorium because of a tuberculosis infection, a condition that without any doubt must have caused her deep feelings of anxiety. Her biographer, Valerie Lawson, reports that starting in her late twenties Pamela began to experience serious bouts of anxiety which escaladed to sheer feelings of dread. Going through serious health issues must have only exacerbated her mental condition.  

In the light of these circumstances her decision to undertake a long trip to a controversial country can be viewed as a personal affirmation of her determination and zest both for life and writing A young woman travelling alone in a dangerous foreign country, the idea must have appealed to her romantic, adventurous mind.     

But was it that dangerous to travel to Russia in 1932? According to her biographer, Valerie Lawson, it was not: “The journey was in fact a carefully packaged experience with little risk. Pamela traveled with a party of English tourists herded about in boats, trains and museums by a guide following a strict schedule. This organized tour was to take Pamela L. Travers to Leningrad-Moscow and Nizhny-Novgorod.  

The trip might not have been extremely perilous but it was definitely not devoid of risks. Pamela L. Travers strayed away a few times from her appointed group of tourists and the tourist guide to go and explore Russia on her own. She wrote: 

I never go out by myself without being told by a guide where I have been. How is it done? Have I a special bit of the Cheka to myself. And which is he –or she? The woman in the tram yesterday carrying one of those eiderdown bags which (judging from the faint muffled protests one hears coming from within) contain slowly suffocating babies? Or the man who was knocked down by an ambulance and left on the road to die or recover as he wished? It is no good explaining to Intourist that I have friends here and letters of introduction and that anyway even if I hadn’t I should want to be alone sometimes. That to them is the worst of evils. A good Bolshevik never wants to be alone. 

However, before I tell more about her Russian adventures I must share a most interesting and contemporary piece of information.  While I was trying to find a copy of Moscow Excursion (which was not easy but proved to be possible) I stumbled on a YouTube video posted by Pushkin House in 2017, The Russian Travels of Pamela Travers: A Talk by Olga Maeots. The video is a recording of a conference given by Olga Maeots , a Russian librarian and translator, who  in 2016 published a Russian annotated translation of Pamela L. Travers’s Moscow Excursion.  I was amazed! Olga Maeots performed an incredible investigative feat and succeeded in identifying the people whose identity Pamela L. Travers willingly disguised in her book by only identifying them by single letters: T, Z, V.   

It is perhaps necessary to stress the fact that the characters in the book are all synthesized personages and that I have studiously given fictitious initials for names throughout. So that should anyone, slipping among the paragraphs, imagine that he has come face to face with himself, I take this opportunity of courteously assuring him that he is mistaken. It is always someone else.   

Was this a safety precaution on Pamela L. Travers’s part? Maybe, some of the characters she met in her book were persecuted shortly after. And maybe her reasons for mystifying the identity of the characters were of a totally different nature. Regardless, I believe that Pamela L. Travers, wherever she might be in the beyond, is pleased with Olga Maeots‘s work. I will tell you more about Maeots’s discoveries and about Pamela L. Travers’s adventures in Russia in the following post on this blog.  

Hope you stay tuned!

Pamela L. Travers and the “Tale of Beatrix Potter” (Part II)     

Beatrix Potter 2

Her rigorous Victorian childhood reads like the record of life on an island rock. Year after year, alone in a nursery in Bolon Gardens, she lunched on a daily cutlet and a plate of rice pudding much as a castaway might regale himself from a single clump of lichen.  

The Hidden Child, Pamela L. Travers.  

This week’s post delves deeper into the reasons which might have inspired Pamela L. Travers’s lifelong reverence for Beatrix Potter.  

I believe that Pamela L. Travers’s admiration was probably sparked after she read Potter’s biography “The Tale of Beatrix Potter”. I doubt that it could have been any other way. “The Tale of Beatrix Potter”  by Margaret Lane was Potter’s first biography published only a couple of years after her death. Prior to that not much was known about her personal life. And without the details of her life I am not sure Pamela would have had the same interest.  

I believe that Pamela L. Travers admired Potter not only for her artistic talent, but because she felt that, just like herself, Potter gave expression in her stories to the hidden child within (see Pamela L. Travers and the “Tale of Beatrix Potter” (Part I)).  

Pamela L. Travers and Beatrix Potter both experienced, early in their childhoods, the neglect of their emotional needs.  Potter’s biographer, Margaret Lane, put it in a nutshell by writing that Beatrix was born in a time and a social class that had very little understanding of children. This affirmation pretty much encapsulates Pamela’s own situation.   

That being so, both girls grew up unnoticed, somewhere on the fringes of the lives of the grown-ups around them, only to find themselves later on burdened by selfish parental expectations. Pamela L. Travers had to give up on her pursuit of higher education and her acting dreams to work as a secretary to help support her widowed mother. As for Potter, she was expected to dedicate her life to the care of her parents who, for that reason, opposed her plans to marry and have a life of her own.  However, there is yet another reason for which, I believe, Pamela L. Travers held Beatrix Potter in high regard.  

Beatrix Potter succeeded in reinventing her life exactly the way she wanted it to be, and contrary to Pamela, without any excess or overt rebellion.   

It is the second act in Beatrix Potter’s life that must have struck Pamela’s psyche.  At the same age at which Pamela wrote her book review of Potter’s biography, Potter was already married and happily living in her estate in the countryside enjoying her life as a farmer, her illustrated stories no longer occupying her mind. As for Pamela, she was single, living with her adopted son in London and still looking for that elusive “something else” from her childhood.   

And as I grew, amidst all the abundance, I began to feel a wanting. Lacking nothing, I came to now lack – a longing, even nostalgia for something I had never known. In all the completeness, I was incomplete, a cup only half full. This ache, this lonely weight of heart came upon me always at sunset. There would be Something Else! I would say. Aching, I would say it. But all I knew was Here and Now, and of all, then within the all that Something Else awaited me, unfolded, implicate. Was it an answer to an unheard question? If a question, how would I know the answer? 

Pamela L. Travers Now, Farewell and Hail 1985.  

While Pamela spent her long life chasing after something she could not articulate, Potter had a clear understanding of what would be the right life for herself. Pamela judiciously noted that fact herself.

To begin with she (Beatrix Potter) knew exactly what she wanted. Her first glimpse of the countryside, Miss Lane tells us, aroused in her the lifelong passion that became articulate only with the purchase of Hill Top Farm.

Pamela L.Travers, The Hidden Child, 1947

So, one girl completely reinvented her life in alignment with her inner nature and the other continued her search for herself, following one guru after the other, desperately looking for guidance. 

At the end, it was the determined, quiet and patient Beatrix, not the rebellious and mischievous Pamela, who succeeded in creating her ideal life.   

Although Pamela did break out of her expected role as the provider of her widowed mother and her younger siblings, and made a life of her own as journalist and writer, her life was not a fulfilling one.  

What intrigues me is Pamela’s failure to heal the hidden child within? Why was it that little Lyndon (Pamela L. Travers’s real name, of which she was quite protective) never found peace? How was it that Beatrix Potter succeeded in healing her childhood wounds while Pamela only exacerbated them throughout her life?  

This post is an attempt to answer this question by examining a little closer what appears to have been emotionally similar childhood experiences.  

Both girls felt lonely but it was Beatrix Potter who was the one leading the most confined existence. She was not schooled, it was not expected nor required for girls of her social class. Beatrix spent her days alone in the silence of her nursery only to escape briefly for a daily walk with her governess. Pamela on the other had went to school and to Church and played with her peers.    

However, despite the lack of interest of her parents, Beatrix Potter was luckier that Travers because she had a governess, Miss Hammond, who “encouraged her awakening interest in nature and drawing and gave her that feeling of loving confidence in an older presence which she otherwise night have missed“.   

Potter’s secluded childhood, despite its smothering atmosphere, provided a sense of unshakable stability. Her parents were predictable, living in calm routine and without the stress of financial troubles. There were no uncertainties, no ambiguities in Beatrix’s childhood that could have prevented her from forming a firm sense of self. Beatrix was introverted by nature, and the secure, undisturbed home environment allowed her to concentrate all of her attention on her own fantasies and interests: nature and painting.   The family summer vacations to Scotland also played a major role in Beatrix’s grounding in nature. These regular trips provided Beatrix with a basis of comparison of a different way of living than the one adopted by her parents in London.  

..and from the first moment of wandering out into the lanes and fields her imagination found the food it had been waiting for. Everything that she saw was suddenly ‘real’…. Here, in white-washed cottages and among rick-yards, whole families lived in a way which her instinct told her was sensible and right.  

Pamela L.Travers, The Hidden Child, 1947

Beatrix Potter loved the natural world and surrounded herself with many pets who soothed her lonely days in her nursery. She had a hedgehog, a mouse, a rabbit and a bat in a birdcage. She spent innumerable hours painting, in extraordinary detail, her pets and the flowers she gathered and dried during her summers in Scotland. 

Things were different for Pamela.  As a child, she did not benefit from a benevolent older presence nor a stable environment. She was often times dispatched to relatives, her mother busy with her two younger sisters. Pamela was often scolded and criticized and even ridiculed by her parents.  Pamela’s father was emotionally unavailable due to his heavy drinking, which also caused his early and sudden death when Pamela was only seven years old (see Pamela L. Travers’s First Gods Part I).  

The unexpected loss of her father caused Pamela intense pain which was amplified by what she perceived as God’s betrayal of her trust. From then on things did not get any better. Her mother attempted suicide when Pamela was only ten years old. Travers’s memory of the event (which she kept secret for the bigger part of her life) is heart breaking (see Pamela L. Travers’s First Gods Part II).   

Pamela L. Travers’s loneliness was of a different kind. She was left alone to deal with difficult psychological experiences and her trust in people and life was shattered. There was no guiding presence and no stability to develop a clear identity. She spent her adult years swinging between opposites. Why else would she write:    

For in the children’s world there must be no uncertainties, no might-be, maybe cloud of grey but only the solidest black and white”  

Pamela L.Travers, The Hidden Child, 1947

And this is how, most likely, Mary Poppins came into life, she was born from the unmet emotional needs of Helen Lyndon Goff, the hidden child within Pamela L. Travers. Pamela’s inner child was fragmented and needed a mediator to make sense of life so, she kept summoning Mary Poppins back into her life…

About the Sleeping Beauty (Part V)

Sleeping Beauty 5

When I wrote the post About the Sleeping Beauty (Part I) I did not expect to have material for more than a couple of posts. Yet, here we are, Part V with the subject still not exhausted… There are simply so many things to be said…about the book and about Pamela L. Travers.

It is of course impossible to get a completely undistorted image of another person, especially when one does not have the opportunity of a direct experience. Fortunately, in the case of writers we have their work to dissect and investigate.  Willingly or not, they always leave something of themselves in their works and Pamela L. Travers was no exception to that rule.

Sleeping Beauty’s inability to cross the threshold in to maidenhood

Pamela L. Travers was not the only one interested in the meaning of the fairy tale of Sleeping Beauty, Joseph Campbell, the renowned American mythologist and writer, was also amongst those who commented on its meaning. Although, his vision, in opposition to Pamela’s, was quite clear and affirmative. He saw in this fairy tale the pattern of a little girl refusing to grow up. (I wonder, did Pamela know of Campbell’s work? What did she think of it? Wish I had the answers…) Anyhow, in my opinion, Campbell’s interpretation is probably closer to the truth of the fairy tale than Pamela’s fabrications, original as they may be.

Yet, can we really talk about a refusal to grow up? Doesn’t the word refusal imply a conscious decision not to do something? Wouldn’t it be more accurate to say that Sleeping Beauty was unable to move on to the next stage in her life? The question then is why? What caused her inability?

Sleeping Beauty is locked into her childhood by the power of the Thirteenth Wise Woman’s spell, but the spell is the consequence of something else. And that something else is directly related to Sleeping Beauty’s inability to grow.

Why didn’t Pamela L. Travers consider these questions in her Afterword? Maybe because she failed to properly identify, both, the nature of the threshold which the princess had to cross, and the identity of the guardians of that threshold. Pamela, in my opinion mistakenly, saw the Thirteen Wise Woman as the guardian of the threshold in Sleeping Beauty’s fairy tale:

The Thirteenth Wise Woman stands as a guardian of the threshold, the paradoxical adversary without whose presence no threshold may be passed.  …. Without the Wicked Fairy, there would have been no story. She, not the heroine, is the goddess in the machine.”

But isn’t the purpose of thresholds and their guardians to test the heroine’s ability to move on to the next stage of her journey. Aren’t they the psychic growing pains of the heroine?  Thresholds and their guardians are intimately linked to the heroine and not to the story. Without the heroine, there is no story. And, if it was for the Thirteenth Wise Woman, there would have been no story, her spell was one of death. It was the Twelfth Wise Woman who modified the spell to a hundred-year sleep.

Who are then the guardians of the threshold in the story? Well, since the princess is arrested in her childhood it is only logical to turn our attention towards her parents and to examine their roles in the story.

The Sultan and the Sultana as the threshold guardians in the story

The true cause of Sleeping Beauty’s stunted growth is caused by her parents’ inadequate nurturing skills. After all, it was her father’s error of judgment, his lack of consideration for the Thirteenth Wise Woman that aroused her vengefulness to which the unfortunate Sleeping Beauty happened to be the recipient?  

And in Pamela L. Travers’s retelling, the Sultan was not quite happy with the birth of the child:

The Sultan received the news with satisfaction tempered with disappointment. “I could have asked for nothing better, except, of course, a son. … we need a successor to the throne and a son would have been very useful.” At that, as though she felt herself to be unwelcomed, the baby set up a doleful weeping…

Now after this, how can one expect the Sultan to be fully involved and interested in his daughter’s growth?

Why did Pamela add this detail to the story? Was that her experience too? It is possible. She was the eldest of three daughters. Maybe her father longed for a son too…Maybe this is why Pamela felt inadequate…

Still, the responsibility of Sleeping Beauty’s fate does not all fall on the Sultan’s shoulders. The Sultana does have a role to play even though Pamela L. Travers does not dwell much on it in her Afterword. But curiously enough, in her retelling, she elaborates on the  Sultana’s longing for a child:

Here,” she (the Sultana) said touching her belly. “And here,” she said, touching her breast. “And here” she said, touching the inner crease of her elbow, “I ache for what I lack”.

And then after the baby is born:

“…the Sultana holding her baby in her arms, was utterly content. She had no ache anywhere and she felt that she lacked nothing.”

Now, if Sleeping Beauty was filling the hole in her mother’s heart how can one expect the Sultana to be willing to let go of Sleeping Beauty and set her free when the time comes? Isn’t the passivity of the Sultana and her unwillingness to contradict her husband in the story just that, the unwillingness to lead her daughter into maidenhood.

Could it be that the story is telling us that Sleeping Beauty’s fate is the consequence of her parents’ mistakes; that no matter how many virtues a child may posses if those virtues are not recognized by the parents, chances are the child will remain unconscious of its intrinsic value, unless brought to its attention by some loving presence, in this case the prince. 

The Sultan’s and Sultana’s absence from the palace on the fatidic day of Sleeping Beauty’s fifteenth birthday is another representation of their inadequate parenting, their inability to lead their child to the next stage of her life.

And by choosing to turn the key on the door leading to the unknown, Sleeping Beauty begins her adventure into the underworld of her unconscious mind. The adventure to which Gurdjieff, Pamela’s guru, called his followers:

The real adventure to which he (Gurdjieff) calls any man courageous enough to attempt it is that of daring to look down into the abyss of his own unconscious. Can we, like Theseus, enter our inner labyrinth, at the risk of never meeting the Minotaur, of never seeing daylight again, deceived by an infernal game of echoes and false exits as in a never-ending course of psychoanalysis.

René Zuber, “Who Are You Monsieur Gurdjieff?

What goes on in Sleeping Beauty’s unconscious mind?  The story doesn’t tell, but the fact that the princess needs the prince’s help suggests that she was lost into her inner labyrinth. Why didn’t Pamela explore that aspect? I wish someone asked her that question?

Another thought comes to mind. I read an excerpt somewhere from one of Gurdjieff’s talks (which unfortunately I cannot trace back now and quote) and which is relevant here because it deals with family history and karmic bonds. The basic idea was that we all, in our lives, pay for our ancestors’ actions. It would have been interesting to ask Pamela about that too…

Now, why was it that Pamela L. Travers did not see the most simple and obvious interpretation of the story? Why was she looking for some other mystical explanation?  Could it be that she was Sleeping Beauty in her own life?