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 Tales. I 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.