Found 091109
[enclosed old piece of paper with April 22, 1959 homesteading letter mother had written to her mother, and that grandmother had returned to my mother. The writing of this story on this paper is in my grandmother’s handwriting.]
Grandmother’s note on the bottom of the page says:
“Dictated by Mildred Cahill Lloyd when about 8 years old”
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The Laughing Brook
Once there was a beautiful, gurgling Brook. Its name was “Laughing Brook.” The animals in the nearby woods gave its name to it because the wind came and wrinkled it up and made it murmur, and gurgle, and smile all the way down the hillside.
The animals came to drink at this brook, never knowing it was a fairy brook. Some animals were good and some were bad. Those that were bad turned into snakes after drinking the water from the brook, but those that were good stayed as they were, beautiful and kind to each other.
There was one good fairy that lived in the Black Forest where this Laughing Brook flowed by. That fairy had a firefly that lived with her near a waterfall. The fireflies lit up her way as they flew about the country.
There was a lovely meadow near the brook where daisies and buttercups and clover grew. In the meadow there was a big red barn where the farmer kept his cows and hens and pigs and horses.
One night as the fireflies were flying around with the fairies watching over the good people they saw a fire in the hay in the barn. At once the [written they] fireflies and fairies flew in the window of the farmer’s bedroom and flash their lights so brightly and after that the farmer and his wife woke up, saw the fire from their window, and rushed out in time to save all the animals and most of the barn.
Ever after that the farmer and his wife watched every night to see the fireflies at work and play.
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Although I cannot at present access this article, in light of my mother’s childhood writings I find the following to be a fascinating concept, as reflected in this article:
The following seems to be all that is available as an abstract for this article, found in Questia, Vol. 17, 1994.
How, but in custom and ceremony, are innocence and beauty born?
— W. B. Yeats
The purpose of this study is to compare and contrast certain prevalent contemporary pathological symptoms — parasuicide (especially impulsive “self cutting” or wrist cutting and other forms of self-mutilation), anorexia/bulimia, substance abuse, and a predisposition to frequent transient psychotic episodes, all of which, as a constellation, combination, or in some cases individually, are identified by clinicians as presumptive signs of “borderline personality disorder” (BPD) — with those same behaviors in tribal societies. The focus is anthropological and cross-cultural; it is a study of rites of passage, many of which involve food deprivations (fasting and purgations), body mutilations (circumcision, scarification), accompanied by episodes of altered or nonordinary states of consciousness (visions, loss of boundaries). It is argued that there is a relationship between BPD and the failure of Western culture to provide context and myth for meaningful rites of passage. The typical symptoms of borderline disorder have neither an appropriate cultural channel nor symbol system to provide direction and consequently are not fully appreciated by clinicians. However, these “symptoms” may actually be attempts at self-healing gone astray in a culture bereft of an integrative spiritual and ritualistic context, and therefore without an education for transcendent states of consciousness.
Cultural Bound Syndromes (CBSs)
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Peters’ writing seems connected to a field of study called ‘The Anthropology of Consciousness.’ The work of Dr. Larry G. Peters, a Tibetan Shaman, presents the most accurate link I have yet found between my mother’s Alaskan homesteading obsession, her spirituality, and her mental illness.
A child has a different consciousness than an adult does. I have always been able to sense my mother’s childhood consciousness within her childhood writings: +MY MOTHER’S CHILDHOOD STORIES.
Having tonight discovered this additional piece of her childhood writing confirms for me that her mind, even by the age of 8, was already grappling on a profound – though unconscious – creative level with archetypal issues related to death and destruction, salvation, punishment and consequence, transformations, relationships with the natural world, and with the fundamental issues related to GOOD and BAD, RIGHT and WRONG that connect to the Borderline Personality Disorder spectrum of symptoms.
I absolutely believe that my mother had child onset pre-borderline conditions that are reflected in her childhood writings – if anybody then could, or even anybody now can make those connections. I know a lot about my mother. I was the victim of her insane severe abuse for 18 very long years.
My mother’s inner mental structure was built from very early childhood and probably from her earliest infancy upon a BROKEN understanding of good versus bad. Whatever psychotic break occurred during her delivery of me was enough to toss her completely over the edge.
I was not saved from the fire as her child. She used the term ‘snake’ in reference to me. She believed I was not human, that I was the devil’s child. I was the outward personification of everything BAD she could not accept about herself. The OTHER mother, the OTHER Mildred desired to live with the fairies and the fireflies.
I believe the homestead became the outward objectification of the good world her “Laughing Brook” existed in, and the act of homesteading itself became a perpetual rite of passage for my mother as she sought what could not ‘follow her around the bend’. Homesteading was about her need for healing. Even her abuse of me was about her need for healing (because if she could ‘deal’ with me her own projected badness would be healed).
The most amazing thing is that Alaska DOES have the power to heal. It even now remains mostly pure and that natural purity is what raised-up humans throughout our evolution, and it does have the power to heal. In my mother’s case, however, it was not enough. (Read PRESENTING THE HOMESTEADING – her letters.)
The rites of passage that Peters makes reference to occur within a healthy brain, mind and psyche. The sick psyche of my mother’s could not have been saved past the age of 8 no matter what culture she had been a part of. My mother was born an extremely fragile, at-risk child. The conditions within her childhood environment from birth might have been adequate to a less sensitive and vulnerable child. I believe that the conditions of my mother’s childhood conspired to destroy my mother. She, in turn, very nearly destroyed me.
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This work that I am doing with my mother’s letters does seem to be about retrieving a life of suffering from the ‘lost and found’ — both hers and mine.
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Mother’s letter to Grandmother May 23, 1959 about the homestead:
“I told Bill I hope to live to be 90 and never leave here. (I want to be buried here!) I told him I even yearn to be a child again and live here – such a kingdom….”
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Stop the Storm 
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