A Creative Pact - Honouring The Muse

 Australian Aborigines say that the big stories—the stories worth telling and retelling, the ones in which you may find the meaning of your life—are forever stalking the right teller, sniffing and tracking like predators hunting their prey in the bush.

Robert Moss, Dreamgates

Ideas come and go, flitting in and out of our minds. In order to realise these ideas they must be grounded. As Julie Cameron explains, ‘art is not about thinking something up. It is the opposite - getting something down.’  For me, it is usually enough to keep a journal in which to note a dream, a connection, a description, a quote. . .  anything to provide an anchor for my fleeting inspirations. But I have been guilty of neglecting my journal, believing that I would remember the ideas that came through the dreams that permeated my restless nights, or while walking on the promenade here in Aberystwyth, listening to the crash of the waves and the cries of the gulls. For a time the ideas came as they always have but I didn’t ground them and after a while they stopped coming because I had stopped listening. I forced myself to keep writing, not my novel, but other projects that demanded my attention. However, the flow had stopped, so that I was giving without receiving and in so doing, depleting myself. At first I just felt drained of enthusiasm which should have been a clear warning signal because enthusiasm, a term that originally meant an inspired connection to God, is a vital part of creativity. After a while I became fatigued and emptied of vitality. Instead of joy and vigour I found myself caught up in a deadening and monotonous day-to-day routine. And finally I began questioning my calling as a writer.

There have been a number of times in my life when I’ve questioned my reasons for writing but until recently I have never doubted that writing is my path in life, the form of expression best suited to me. This doubt proved to be a wake-up call, alerting me to the process that had been subtly eroding my creativity over many months. Since then, I have followed the advice I gave myself in my previous post and found a way to re-engage with my novel-in-progress. It is a tentative return though, a fragile agreement between me and my muse, and one that could be broken again at any time if I don’t keep my end of the bargain. And a bargain it is. For in turning my back on this novel I have, in a sense, betrayed the responsibility I carry as a creator of stories, a responsibility that entails being present for the creative process. . . listening. . . trusting. . . making notes. . . following the clues. . . asking questions. . . and looking at the world through seeing eyes. As Julie Cameron explains, ‘in dance, in composition, in sculpture, the experience is the same: we are more the conduit than the creator of what we express.’ To a certain extent then, our creative expressions are gifts but in order to receive them we must remain open (see Giving and Receiving). If we turn away we lose our connection and break our agreement.

At certain stages of the creative process, solitude and silence are vital. We descend into a quiet place within ourselves where we take stock and gather our energy, all the time listening and watching, waiting for our inspiration. I am reading a good deal now, both fiction and non-fiction, nourishing myself with the creations and ideas of others. I am walking too, more slowly, relishing the quiet and taking time to notice everything around me, to wonder at the mysteries of life, pausing joyfully in front of a bed of flowers, and watching intrigued as a bird gathers twigs for its nest. It will take time to refuel but I am on the way. Once again I am carrying my journal with me and already I can feel the excitement of unexpected links and the rewarding back and forth movement between my journal and the novel, as one inspiration inspires another.  As the process continues, a sense of playfulness grows, a tuning in to the imagination and a willingness to let go of expectations and allow surprises. Creativity demands this playfulness, allowing us to make the necessary leap into the unknown and retrieve our story (see Coming Unstuck). Ben Okri speaks of the ‘marriage between play and discipline, purpose and mastery,’ a marriage that produces ‘the wonders of literature’. For me this 'marriage' represents a perpetual movement between the heart and the head and the intuitive and the rational as I seek to maintain a harmonious balance between the art and the craft of writing.

Storytelling is a sacred skill and sometimes it is hard to meet its demands. The process is one of alchemy, taking the raw material and transmuting it into gold, finding the essence of meaning, exploring truth through metaphor and building bridges with words that will paradoxically enable us to escape the very limitations of words.  As in alchemy, the process is not purely technical. There is something else, a tremendous change that must be brought about within the alchemist or the story teller. In The Philosopher’s Stone, Peter Marshall writes that ‘at all times an inextricable link was recognised between the personal growth of the alchemist and the development of his experiments. Ultimately the alchemist is the subject and object of his own experiment.’ As with alchemy, a story always leaves its mark on the teller. Both writers and readers emerge changed but for writers that change is usually fundamental and the process sometimes frightening. For as novelist, Maria Szepes writes in The Red Lion, ‘by the laws of alchemy something has to die and decay before it can rise.’ If we deny the creative process, then we deny change and in so doing we deaden ourselves to life. But if we accept change we step into the unknown and while ultimately rewarding, it is not a safe journey and it is rarely easy.

In his essay, The Joys of Storytelling, Ben Okri describes ‘two essential joys. . . the joy of the telling, which is to say of the artistic discovery. And the joy of listening, which is to say of the imaginative identification . . . The first involves exploration and suffering and love. The second involves silence and openness and thought.’ As I make small forays into my novel, reacquainting myself with the characters, building scenes and developing themes, I find myself immersed once again in ‘the joy of the telling’. I can only hope that I am have been stalked by a ‘big story’, one that is ‘worth telling and retelling’.

Copyright (c) 2013 by Rosie Dub. All rights reserved. You may translate, link to or quote this article, in its entirety, as long as you include the author name and a working link back to this website:http://writeonthefringes.blogspot.co.uk/

Exploring Landscape and Belonging Through Story

‘Perhaps home is not a place but simply an irrevocable condition.’

James Baldwin Giovanni’s Room

Recently I attended a storytelling festival in Aberystwyth and as I sat mesmerized by the unfolding story of Pryderi, the ruler of Dyfed, I realized once again the power of the ancient stories and the oral tradition of storytelling to connect us to history, to each other and to the land. In Women Who Run With The Wolves, Clarissa Pinkola Estes wrote that, ‘telling or hearing stories draws its power from a towering column of humanity joined one to the other across time and space, elaborately dressed in the rags or robes or nakedness of their time.’ Listening to this spine tingling retelling of stories from the Welsh Mabinogion, for a moment I felt myself balanced on this towering column and understood what it must mean for someone to feel rooted to the earth, to grow and develop in a country with stories that feed the soul with the wisdom of mythic times, and a landscape that is steeped in these stories.

While the stories we tell about ourselves form our individual identity, the stories we tell about our country form our national identity and for better or worse, these narratives act as roots to ground us to place, providing a sense of belonging and a definition of nationhood. I don’t pretend to be Welsh but my ancestral roots are closer to Britain than they are to Australia where my ancestors are not the indigenous Aboriginal people whose land was taken from them. It’s not always comfortable being a white Australian. We have no ancient claim to the land and no traditional stories to draw from, except the stories of conquering and overcoming the odds, and the legends of mateship and a ‘fair go’ that came with colonization and a persistent white Australian policy. These are stories that have become mythologized in Australia, forming a national character that often marginalizes the indigenous population and ignores the fact that Australia is now a multi-cultural nation and the majority of its population are or once were, immigrants.

There are a number of contradictions inherent in white Australians’ relationship to the land. Many of us are at once drawn to, and repelled by the outback, awed by its beauty and frightened by its dangers. We carry the guilt of the conqueror, a guilt that often stops us from claiming a real connection to the land. Our legendary heroes are the men who cleared fields of rocks, who dug canals to drain marshy land, who made the harsh land work for them. The Aussie battler has become part of our national character. Yet, despite this reverence for the outback, more than ninety percent of Australians live in urban environments, for the most part clustered around the edges of this continent, turned away from the centre which carries such a mystique. We romanticise the wilderness, but most rarely, if ever, experience it. Yet, deep within us there's such a longing for wildness, for wilderness and for the sense of real connection with place.

When I began writing my first novel, Gathering Storm, I had no idea how important a role landscape would play in it or how confused I was about my own relationship to the land. The story moves from the snow covered Malvern Hills in England to the harsh heat of the Australian outback, a dramatic contrast in itself, but then there are the contradictions that are deeply embedded in the relationship the characters have with the places in which they live, or once lived, or never lived, but still dream of. These are contradictions which I feel strongly, having grown up in the suburban wilderness of Adelaide, with its manicured lawns, neat fences and garden beds filled with roses and hydrangeas, all cowering under well placed umbrellas to avoid the worst of the baking sun. At school I learned European history in an education system that was still clinging to the comforting notion of a homeland. The only things reminding me that there was more to Australia, were the throaty laugh of the kookaburra, the eucalyptus scent of the gums trees, the fierce summer heat and the frequent dust storms that blew in from 'out back', turning the sky orange and clogging our lungs.

The word nostalgia comes from two Greek roots, nostos (returning home) and algos (pain). For most of my life I suffered from this affliction; a yearning to return home but no idea of where that home might be. This sense of alienation I felt goes some way towards explaining why I decided to make my main character English in Gathering Storm. This gave me the freedom to describe Australia through the eyes of a stranger, someone who doesn't belong. Storm is also part Romany – partly imbued with the blood of a nomadic people, and although her family have lived in England for nearly seventy years, she still doesn't fully belong there either. Storm belongs nowhere. She is torn between movement and stillness, restless but afraid, wanting to settle, but eager to move. Her sense of self is scattered between the cottage in the Malvern Hills, her boyfriend’s apartment, her art studio and her Kombi van. Then there's her romantic notion of a Bohemia she has never visited, her nostalgia for the Malvern of her childhood and her fearful retracing of her mother's footsteps in the Australian outback. And finally there's the traumatic cultural legacy of the past that plays havoc with her sense of self. Storm’s childhood is filled with secrets and silences embedded in the spaces between the stories her family reluctantly tell. Speaking of her childhood need for stories, Storm says, ‘I consumed them as if there were a great hollow inside me that needed filling and that once filled, their weight, the weight of my ancestors, would act as an anchor. . .’

For me, a sense of belonging is linked very closely to place and to the stories we tell that connect us to place. I was an adopted child and grew up steeped in a sense of my own illegitimacy. Like Storm, I felt I belonged nowhere, that no place was truly mine. And because this lack of belonging was a strong central theme in my own life, it inevitably demanded to be explored in the stories I told. Woven through both Gathering Storm and Flight, is this sense of dislocation and statelessness that can be felt and experienced personally, but also within a family a culture and a nation. Place gives us identity, a passport to belonging. But time does it too. In a sense, space and time cross when a family or a people have been anchored in one place for generations. Ancestors provide us with roots and so does place. As Storm asks: How long does it take? How many generations? Do we inherit place? Do we earn it? Or is belonging simply a state of mind? Exploring these questions through writing has helped me to resolve issues of belonging and identity within my own life. Like Storm I have begun to suspect that belonging is ultimately something we carry inside of ourselves. It is a realisation that comes when we are on the right path in our lives. Until then nowhere is ours, but when this realisation arrives, the world becomes ours. For as Joseph Campbell wrote, ‘our true reality is in our identity and unity with all life’.

Copyright (c) 2013 by Rosie Dub. All rights reserved. You may translate, link to or quote this article, in its entirety, as long as you include the author name and a working link back to this website:http://writeonthefringes.blogspot.co.uk/

The Hero's Journey - On Story Structure

The Hero's Journey is not an invention but an observation. It is a recognition of a beautiful design, a set of principles that govern the conduct of life and the world of storytelling the way physics and chemistry govern the physical world.'

Christopher Vogler, The Writer's Journey

In the past few posts I've discussed the themes and motifs that are prevalent in mythic stories. This time I want to discuss something even more fundamental, though inextricably linked - mythic structure. As mythologist, Joseph Campbell asserted, stories wear countless costumes yet there is a fundamental commonality between them. Over time the costumes of stories have changed and certainly in western culture, stories are presented in a more complicated way than they once were. Frequent jumping between scenes and characters, and the juggling of time elements in plots presupposes a sophisticated audience with highly developed decoding skills. However, according to Christopher Vogler in The Writer's Journey, the fundamental structure of stories hasn't changed. Though sometimes more difficult to identify, there is still a three-fold structure in story, as well as the basic components of change and conflict. No matter then, how sophisticated our storytelling has become there remains a basic structure to storytelling that can be traced right back to the earliest stories - and by implication, to blueprints of humanity's common psychology.

Although the terms they use are different, many analysts of story refer to a three-part structure: beginning, middle and end; set-up, confrontation, resolution; and Tristan Todorov's, status quo, change, new status quo. Jung's theory of the process of individuation; ego, soul, self, mirrors in many ways the basic structure of narrative, as does anthropologist, Mercea Eliade's map of shamanic journeying; middle world, underworld, upper world.. In The Hero with a Thousand Faces, Campbell identified three major stages within the structure of stories - Separation, Initiation and Return - 'separation from the world, a penetration to some source of power, and a life-enhancing return'. Campbell linked these stages closely to the world of spirit and ritual, while Vogler labelled them Preparation, Journey, Return, recognising the potential for these stages to include a broader and more contemporary range of stories.

According to Vogler, most narratives mirror the heroic journey, in that the protagonist is forced out or willingly leaves their ordinary world and must undergo a series of adventures in order to attain a new status. The second stage of the journey involves accepting change, stepping into the abyss with no idea what lies ahead. Risks are taken and if successful there is a reward of some kind. The third stage involves returning to the ordinary world understanding and integrating the reward and using it as is appropriate. A new status quo is reached and the hero has changed in some way. I'll look more closely at Vogler's and Campbell's story stages in a later post.

The plot of Flight, is a linear one, the time line covering the space of a few weeks. There is a clear three-fold structure within the novel. In the beginning Fern has trapped herself in the attic and in so doing, separated herself from the world. The middle is an initiation of sorts, with Fern forced to undergo a journey and to confront her demons. The end is a resolution or a return but it is not circular. Fern is a different person than she was at the beginning and she will never return to the physical or psychological space that she left in order to undertake her journey. Instead she returns to the potential of a life well lived.

However, the structure in Flight is not as simple as the linear unfolding of the outer plot would suggest. The story reaches back across lifetimes and there are layers of themes and patterns that motivate both the plot and the characters. Information is fed into the story in the form of flashbacks and musings that explain Fern's early life and provide motivation for her actions as well as triggers for her development. There are also visions and dreams which are triggered mainly from past life memories and provide a building undercurrent of tension, as well as providing flashes of insight to guide Fern in her journey to release herself from the past and learn how to live again.

There are few stories in which change does not occur. If a character ends in the same physical or psychological situation in which they began it is usually: an existential story which shows a protagonist tossed about by fate, endlessly repeating negative patterns and unable to take control of their destiny; or a comedy (often a satire) in which the protagonist is revealed as a buffoon or a trickster, living outside the rules of society and thus making them visible; or a tragedy, which occurs when a character refuses to accept their call to adventure, is not strong enough to survive the journey, or chooses not to return and share their rewards with others. According to Campbell, 'tragedy is the shattering of the forms and of our attachment to the forms; comedy, the wild and careless, inexhaustible joy of life invincible'. These genres usefully reveal the dangers of becoming stuck caught consciously or unconsciously in negative patterns, just as a fly is caught in a spider's web.

Within the three part structure of story there is inevitably a theory of progress towards a goal, but this is not a closure or end itself, rather it is only one of an endless series of journeys in a perpetual evolutionary process. In the novel, Fern progresses towards a goal, or more accurately, towards a number of goals. Fern is seeking her father, seeking to hunt the hunter and survive. That is the external story, the plot. But she is also seeking to heal herself, to find her place and to live well. These are inner goals, relating to her own development. At the beginning she is unaware of her inner goals, knowing only that she is unwell and that things cannot continue as they have been. It is only through the outer journey that she is able to understand and achieve her inner goals.

At the end, Fern has finished an adventure but is about to start another, the adventure of childbirth and of living within a loving relationship. But eventually the wheel of fortune will turn once again and reluctantly or not, in the sequel to Flight, Fern will undertake another adventure. The universal theme of death and resurrection, of the natural ever-changing cycles of life, does not allow for stagnation. As Carol Pearson writes in Awakening The Heroes Within, 'as soon as we return from one journey and enter a new phase of our lives, we are immediately propelled into a new sort of journey; the pattern is not linear or circular but spiral'. The ability to accept and adapt to change is fundamental to all evolutionary processes, and thus this theme not only appears in the content of stories and myths throughout history and across cultures, but is written into their very structure. And this structure provides a map for each of us as we seek to understand who we truly are. As Vogler wrote, 'I came looking for the design principles of storytelling, but on the road I found something more: a set of principles for living. I came to believe that the Hero's Journey is nothing less than a handbook for life, a complete instruction manual in the art of being human.'

Copyright (c) 2012 by Rosie Dub. All rights reserved. You may translate, link to or quote this article, in its entirety, as long as you include the author name and a working link back to this website:http://writeonthefringes.blogspot.co.uk/

Who Do We Write For?

'What I represent every time I set out to achieve something, is myself.'

Maya Angelou

In previous posts I've pondered on why we write and what our responsibilities are as writers. Now I want to explore who it is we write for, something which is clearly linked with our reasons for writing. Often when we do a creative writing class we are asked to consider who we write for, an exercise I have always struggled with but one that is nevertheless useful. An acquaintance of mine who is a non fiction writer friend says he can only find the right tone and style for a particular book by choosing a person he is writing for and imagining it as a conversation. However, in most cases we are less specific, perhaps writing for women, or children, young adults, or readers of a particular genre.

Asking ourselves who we write for can help us to usefully consider our market and perhaps choose a genre in which to write, if that suits our need. We may then have to adapt our style to that readership, in the process considering our use of language and the concepts we wish to explore. Even more importantly though (to me anyway), is that asking who we write for helps us to identify what is limiting us as writers. If we write for our critics then we will be writing to please. If we write for our mothers then most likely we will be leaving out much that we need to explore, or conversely we might be writing simply to shock. If we write only for our publishers then we run the risk of losing our voice and purpose. Writing for a specific genre too, runs the risk of boxing us into a category that we can subsequently find it difficult to escape from. We might become boxed into a genre, a style, even a theme and one day find ourselves with nothing left to say because we are no longer growing. Paradoxically though, we may instead find that the limitations of a particular genre give us more freedom to explore, allowing our imaginations to work within the relative safety of its boundaries. And of course, if we love a particular genre then it follows that we will enjoy working within it to create our own stories.

I would like to say that I write for myself, that I follow my heart. And in a sense I do, because I write what I feel needs saying. I don't imagine a reader; if I did I would find myself tongue tied. I don't imagine a story because I expect it to unfold as I write. I don't even imagine a genre because I'm not sure I could stay within its boundaries. However, even when we write for ourselves our perspective is limited, by our ideology, our history, our culture, the stories we tell ourselves about who we are. . . In the end, perhaps all we can do is as Aldous Huxley suggested when he wrote: 'Writers write to influence their readers, their preachers, their auditors, but always at bottom, to be more themselves.'

Considering who we are writing for can also help us to explore further the reasons we write at all. I had to write Flight. It was a deep need that demanded resolution. It was also a responsibility – to tell a story I felt needed telling. In its writing I tried not to think of readers or publishers, and instead concentrated on uncovering the story I had to tell. Because Flight is my story and I had to live much of it. It is difficult to say how much of the novel is true in the factual sense of the word. Like Fern, I was born in Adelaide and adopted by a religious couple. There are, however other true events in the story that are not so easily identified as fact. Describing how she writes, Isabel Allende said, 'in the slow silent process of writing I enter a different state of consciousness in which sometimes I can draw back a veil and see the invisible. The writing of Flight was just this, a stepping through the veils and a drawing together of my own numinous experiences. I wrote down the visions that came to me unexpectedly, the glimpses of a past beyond the boundaries of my own life and the dreams which spoke to me symbolically. And in the process something coherent formed from them in the shape of a story and one that refers back to a long tradition of storytelling that explores the journey of the soul and our initiations into the mysteries of life.

The themes in Flight are broad but the novel was written for me, to help me understand the threads of my life and to make sense of all that was happening to me. It was also written for anyone who has suffered a loss of meaning in their lives, anyone who is questioning the limitations of the physical world and who is courageous enough to take the journey to self. It is my way of reaching out to others and sharing something I feel is important. So far the novel has been called a work of literature, a commercial thriller, a young adult novel, a fantasy novel, a romance, a spiritual novel and a memoir. I sincerely hope it embraces all of these categories while defying the limitations of any one of them.

Copyright (c) 2012 by Rosie Dub. All rights reserved. You may translate, link to or quote this article, in its entirety, as long as you include the author name and a working link back to this website:http://writeonthefringes.blogspot.co.uk/