The Marginalian
The Marginalian

I Long to Read More in the Book of You: Moomins Creator Tove Jansson’s Tender and Passionate Letters to the Love of Her Life

I Long to Read More in the Book of You: Moomins Creator Tove Jansson’s Tender and Passionate Letters to the Love of Her Life

“All things are so very uncertain, and that’s exactly what makes me feel reassured,” says Too-ticky, trying to comfort the lost and frightened Moomintroll under the otherworldly light of the aurora borealis.

A decade after Tove Jansson (August 9, 1914–June 27, 2001) dreamt up her iconic Moomin series — one of those works of philosophy disguised as children’s books, populated by characters with the soulful wisdom of The Little Prince, the genial sincerity of Winnie-the-Pooh, and the irreverent curiosity of the Peanuts — she dreamt up Too-ticky, the sage of Moominvalley, warmhearted and eccentric and almost unbearably lovable.

Too-ticky came aglow in Jansson’s artistic imagination from the same spark that galvanized Emily Dickinson’s poetry — her adoration of the woman who was already becoming the love of her life.

Tove Jansson, 1956 (Tove Janssons arkiv / University of Minnesota Press)

At the 1955 Christmas party of Helsinki’s Artists’ Guild, Jansson found herself drawn to the record player, impelled to take over the evening’s music. Another artist — the Seattle-born Finnish engraver, printmaker, and graphic arts pioneer Tuulikki “Tooti” Pietilä — was impelled to do the same. They shared the jubilant duty. I picture the two of them at the turntable, sipping spiced wine in rapt, bobbing deliberation over which of the year’s hits to put on next — the year when rock and roll had just been coined, the year of Nat King Cole’s “If I May,” Elvis’s “Baby Let’s Play House,” and Doris Day’s “Love Me or Leave Me.” I picture them glancing at each other with the thrill of that peculiar furtive curiosity edged with longing, having not a glimmering sense — for we only ever recognize the most life-altering moments in hindsight — that they were in the presence of great love, a love that would last a lifetime. Tove was forty-one, Tooti thirty-eight. They would remain together for the next half century, until death did them part.

The tender delirium of their early love and the magmatic core of their lifelong devotion emanate from the pages of Letters from Tove (public library) — the altogether wonderful collection of Jansson’s correspondence with friends, family, and other artists, spanning her meditations on the creative process, her exuberant cherishment of the natural world and of what is best in human beings, her unfaltering love for Tooti. What emerges, above all, is the radiant warmth of her personhood — this person of such uncommon imagination, warmhearted humor, and stubborn buoyancy of spirit, always so thoroughly herself, who as a young woman had declared to her mother:

I’ve got to become free myself if I’m to be free in my painting.

Tove Janson: Smoking Girl. Self-portrait, 1940. (National Galley Finland / private collection)

In a soaring letter penned in the first days of their first summer together, while Tooti was on mainland Finland for a residency and Tove was home on the small island in the Borgå archipelago where she spent her summers, she writes:

Beloved,

I miss you so dreadfully. Not in a desperate or melancholy way, because I know we shall soon be with each other again, but I feel at such a loss and just can’t get it into my head that you’re not around any more. This morning, half awake, I put a hand out to feel for you, then remembered you weren’t there, so I got up very quickly to escape the emptiness. And worked all day.

After sharing the mundanities that make a shared life — mundanities radiating her sweetness of spirit: reports of bringing home some mud for the swallows from the nearby bay, reports of using up all the raisins, “all our raisins,” on a batch of the home-brewed Finnish kilju — she loops back to the bittersweetness of Tooti’s absence:

It was a fine night, calm and quiet, and I still couldn’t take it in that you weren’t here, kept half turning round to see what you were doing or to say something to you.

[…]

Wherever I go on the island, you’re with me as my security and stimulation, your happiness and vitality are still here, everywhere. And if I left here, you would go with me. You see, I love you as if bewitched, yet at the same time with profound calm, and I’m not afraid of anything life has in store for us.

Tove Jansson (University of Minnesota Press)

The following day — a gloomy, rainy day, with the encircling sea “grey and austere” — Tove tells Tooti that while hauling stones to build a fire terrace, she began conceiving of a new Moomin story — “a story about the sea and different sorts of solitude.” A decade later, that idea would become Pappan och havet, literally translated as “the father and the sea,” but published in English as Moominpappa at Sea — the most soulful and contemplative of the Moomin stories. (How much of the history of art and science is strewn with the private storms and solitudes of its creators, invisible to the eye that beholds the resulting creation — the echoes of Herman Melville’s unrequited love in Moby-Dick, the shadows of Ernst Haeckel’s staggering loss in his scientific obsession and its artistic halo, the ruddering role of Rachel Carson’s love for Dorothy in the making of the environmental movement.)

Moominpappa at Sea, 1965

But even this grey solitude is aglow with Tove’s love for Tooti. In a passage from the same letter that begins with a poetic piece of koan-like logic, she writes:

It always tends to be easier to go than to stay — even if you’re happy being with the one you are leaving.

[…]

Waiting is a sheer pleasure when it’s for you — and the calm awareness that all I have to do is add together a number of days, and we’ll see each other again.

After a disarming veer into the pragmatic thoughtfulnesses that sweeten a shared life — “Thank you for the fly swatter my darling, it seems extremely effective.” — she adds:

I’m so unused to being happy that I haven’t really come to terms with what it involves. Suddenly my arms are heaped full of new opportunities, new harmony, new expectations. I feel like a garden that’s finally been watered, so my flowers can bloom.

A week later, as Tove patiently awaits her beloved but misses her more and more achingly, she echoes philosopher Simone Weil’s observation that “those who do not love each other are not separated” and writes:

Summer is moving on through its stages and sometimes I feel so melancholy that you aren’t here. But perhaps it’s good to have a bit of distance between us. I know now that I couldn’t possibly be more attached to you, in a harmonious and happy way that can only grow stronger and more tender.

But I’ve known that all along.

The following week, she composes a gorgeous letter aglow with the sentiment at the heart of every marital vow:

Beloved,

Now my adored relations have finally gone to sleep, strewn about in the most unlikely sleeping places, the chatter has died down, the storm too, and I can talk to you.

Thank you for your letter, which felt like a happy hug. Oh yes, my Tuulikki, you have never given me anything but warmth, love and good cheer.

Isn’t it remarkable, and seriously wonderful, that there’s still not a single shadow between us? And you know what, the best thing of all is that I’m not afraid of the shadows. When they come (as I suppose they must, for all those who care for one another), I think we can maneuver our way through them.

And then, in one of those touching Toveisms, she pivots on a happy heel from the breathtakingly romantic to the pragmatically, affectionately blunt:

If you write in Finnish, please could you be a dear and use the typewriter; your handwriting’s a bit tricky sometimes.

Then, just as nimbly and joyously, she pivots right back to the romantic:

I miss those quiet June days when you were piecing together your mosaic or whittling away at some knotty bit of wood and it was possible to listen, contemplate and explore how we felt.

[…]

Tuulikki, I long to read more in the book of you. I long for you in every way, and I’m more alone with all these people around me than when I was wandering about on my own, thinking of you.

She ends the letter with the first tentative drawing of Too-ticky, which she describes to Tooti as “a new little creature that isn’t quite sure if it’s allowed to come in!” before signing the letter “Your Tove.” The strange and wondrous creature did come in — into Tove’s heart, into the Moomin universe — and never left.

Tove Jansson and Tuulikki Pietilä, later in life, near their island home. (Tove Janssons arkiv)

Complement this fragment of the thoroughly delightful Letters from Tove with other masterpieces from the canon of great love letters by luminaries of creative culture: Emily Dickinson to Susan Gilbert, Vladimir Nabokov to Véra Nabokova, Iris Murdoch to Brigit Brophy, Hannah Arendt to Martin Heidegger, John Cage to Merce Cunningham, Kahlil Gibran to Mary Haskell, Robert Browning to Elizabeth Barrett Browning, and Oscar Wilde to Alfred “Bosie” Douglas.

BP

The True Purpose of Tarot

The True Purpose of Tarot

“Nothing like this has ever happened before or will ever happen again,” a friend said to me about a lucky turn of events — a statement that struck me as touchingly self-negating: a recognition that life has violated her predictions about what is possible, immediately followed by a reassertion of unquestioned confidence in her powers of prediction.

The very fact that life surprises us is evidence that it can surprise us, that it will surprise us over and over. To mistake our theories of probability for a realistic representation of possibility is to forget that the improbable gave us all we know of existence.

And yet precisely because the future is a garden of infinitely forking paths in which any outcome is possible, we yearn to know the direction our lives will take.

This is absolutely and categorically impossible.

We may, of course, have expectations and beliefs about what is likely to happen. But they are simply imaginative stories to which reality bears no obligation, stories negating the fundamental fact that the imagination of life is always greater than that of the living.

Art from An Almanac of Birds: 100 Divinations for Uncertain Days. (Available as a print and as stationery cards.)

Because we cannot bear this indeterminacy, we have been inventing technologies of divination since ancient times. But while they may be futile in foretelling the future, they are not useless — their misunderstood gift is that they tell us back to ourselves, revealing regions of our psyche over which our conscious thought casts an impenetrable shadow, giving us a tuning fork for the purest note of the inner voice. (This, of course, is the concept of the bird divinations.)

D.H. Lawrence knew this when he observed that divination is really just an annealing of attention and that “an act of pure attention, if you are capable of it, will bring its own answer.”

Chilean-French filmmaker Alejandro Jodorowsky articulates this beautifully in The Way of Tarot (public library) — his insightful exploration of one of our oldest and most enduring divination technologies not as a predictive mechanism but as a spiritual path.

Declaring himself “absolutely opposed to reading hypothetical futures,” and “repulsed” by the notion that we are prisoners of destiny — a notion that began in the Greek theater of antiquity and was replicated in the determinism of twentieth-century physics — he writes:

If, from the moment we are born, a god is directing every step we take, what is the good of striving for anything at all? Should we believe that our life is inevitably laid out in advance and all we are allowed to do is submit? To confront the idea of reading the cards, I had to define my notion of future. The reading subject either has or does not have a purpose in his life; he acts in accordance with projects, and he makes plans. When he starts worrying about knowing his future, he is depreciating his present actions, which he doubts. But the present is a fleeting instant: what weighs upon the development of the person receiving the reading is the past, which can act like ballast that tends to cause the future repetition of traumatic experiences from childhood (I will either do or not do what others have done or did not do to me), or as a source of energy that pushes us to progress, to change — in the best cases, transform ourselves. If I have to accept the existence of a preordained future, I would visualize the present as a point from which a fan of infinite paths departs. An intentional action or an accident, something that happens by chance, projects us forward and obliges us to live one of the countless fates possible. This would allow me to declare, even when “everything has been written,” that the divine menu does not consist of a single dish but a huge selection. Free will consists of choosing one of these infinite sentences Fate hands down.

Just as the primary function of prayer is to clarify our own hopes and fears, to hone our priorities and reassert our values, the primary purpose of tarot is not to give us a telescope aimed at the frontiers of the future but a microscope aimed at the most elusive intricacies of the self. Jorodowsky writes:

When we eliminate the illusion of “reading the future,” the Tarot becomes a psychological tool and a tool for self-knowledge. By honestly confronting the characteristics of our personalities that have gone off course — habits, identifications, manias, vices; narcissistic, antisocial, schizoid, and paranoid disorders; personal delusions, crazy ideas, depressive feelings, emotional immaturity, twisted desires, and needs imposed by the family, society, or culture — we can attain knowledge of our real essence, in other words, what is innate in us and not acquired. The individual can stop being what others want so that he can become who he truly is.

For a kindred approach to the problem of knowing ourselves, which will always exceed the problem of knowing the future, dive into An Almanac of Birds: 100 Divinations for Uncertain Days.

BP

How to Apologize: Reflections on Forgiveness, Self-Forgiveness, and the Vulnerabilities of Being Human

Few things in life are more painful than seeing ourselves act in ways orthogonal to our own values, watching helplessly as the consequences of those actions ripple out and hurt others, jolting us awake from the dream of perfection. Even the saints among us are vulnerable to this fundamental fallibility, for the measure of our humanity may be the distance, and the aching awareness of the distance, between our ideal selves and our real selves.

Illustration by Sigmund Freud’s niece named Tom from the 1922 philosophical children’s book David the Dreamer.

In the wake of it, after the futile wish for an undo button has burned itself out, we find in its ashes one thing only: Trembling with desire for forgiveness and self-forgiveness, we long for an apology so vast and powerful as to subsume the irreversibility of time — an apology grand enough to allay all the vulnerabilities of being human, fallible, and famished for connection.

That longing comes alive in this consolation of a poem by Ellen Bass:

HOW TO APOLOGIZE
by Ellen Bass

Cook a large fish — choose one with many bones, a skeleton
you will need skill to expose, maybe the flying
silver carp that’s invaded the Great Lakes, tumbling
the others into oblivion. If you don’t live
near a lake, you’ll have to travel.
Walking is best and shows you mean it,
but you could take a train and let yourself
be soothed by the rocking
on the rails. It’s permitted
to receive solace for whatever you did
or didn’t do, pitiful, beautiful
human. When my mother was in the hospital,
my daughter and I had to clear out the home
she wouldn’t return to. Then she recovered
and asked, incredulous,
How could you have thrown out all my shoes?
So you’ll need a boat. You could rent or buy,
but, for the sake of repairing the world,
build your own. Thin strips
of Western red cedar are perfect,
but don’t cut a tree. There’ll be
a demolished barn or downed trunk
if you venture further.
And someone will have a mill.
And someone will loan you tools.
The perfume of sawdust and the curls
that fall from your plane
will sweeten the hours. Each night
we dream thirty-six billion dreams. In one night
we could dream back everything lost.
So grill the pale flesh.
Unharness yourself from your weary stories.
Then carry the oily, succulent fish to the one you hurt.
There is much to fear as a creature
caught in time, but this
is safe. You need no defense. This
is just another way to know
you are alive.

Couple with Maimonides’s framework of repentance, repair, and what true forgiveness takes, then revisit Ellen Bass’s perspectival poem “The Big Picture.”

“How to Apologize” originally appeared in The New Yorker and is published here with the poet’s permission.

BP

Erich Fromm’s 6 Rules of Listening: The Great Humanistic Philosopher and Psychologist on the Art of Unselfish Understanding

Erich Fromm’s 6 Rules of Listening: The Great Humanistic Philosopher and Psychologist on the Art of Unselfish Understanding

“An experience makes its appearance only when it is being said,” wrote Hannah Arendt in reflecting on how language confers reality upon existence. “And unless it is said it is, so to speak, non-existent.” But if an experience is spoken yet unheard, half of its reality is severed and a certain essential harmony is breached. The great physicist David Bohm knew this: “If we are to live in harmony with ourselves and with nature,” he wrote in his excellent and timely treatise on the paradox of communication, “we need to be able to communicate freely in a creative movement in which no one permanently holds to or otherwise defends his own ideas.”

How to do that is what the influential humanistic philosopher and psychologist Erich Fromm (March 23, 1900–March 18, 1980) explored in a 1974 seminar in Switzerland, the 400-page transcript of which was eventually adapted into the posthumously published The Art of Listening (public library).

Erich Fromm

Listening, Fromm argues, is “is an art like the understanding of poetry” and, like any art, has its own rules and norms. Drawing on his half-century practice as a therapist, Fromm offers six such guidelines for mastering the art of unselfish understanding:

  1. The basic rule for practicing this art is the complete concentration of the listener.
  2. Nothing of importance must be on his mind, he must be optimally free from anxiety as well as from greed.
  3. He must possess a freely-working imagination which is sufficiently concrete to be expressed in words.
  4. He must be endowed with a capacity for empathy with another person and strong enough to feel the experience of the other as if it were his own.
  5. The condition for such empathy is a crucial facet of the capacity for love. To understand another means to love him — not in the erotic sense but in the sense of reaching out to him and of overcoming the fear of losing oneself.
  6. Understanding and loving are inseparable. If they are separate, it is a cerebral process and the door to essential understanding remains closed.

In the remainder of the The Art of Listening, Fromm goes on to detail the techniques, dynamics, and mindsets that make for an optimal listening relationship, in therapy and in life. Complement it with Ursula K. Le Guin on the magic of real human communication and Alain de Botton on what makes a good communicator, then revisit Fromm on the art of living, the art of loving, how to transcend the common laziness of optimism and pessimism, and the key to a sane society.

BP

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