Meander, Spiral, Explode: Design and Pattern in Narrative – Jane Alison

In our stories, we usually have “the dramatic arc”, where “a situation arises, grows tense, reaches a peak, subsides.” Jane Alison’s Meander, Spiral, Explode: Design and Pattern in Narrative asks how far a certain fixation with that idea might be holding us back by proposing, in an accessible way, some other forms that our fiction might take. In this, she serves us all by reminding us that the novel takes its name from the same root as novelty, and that if novels ever seem tired and staid, there always remain ways of recovering that same sense of newness / excitement.

Alison begins by noting that when we talk about narrative, it’s typically in visual terms. Northrop Frye is quoted as saying that “we hear or listen to a narrative, but when we grasp a writer’s total pattern we “see” what he means”. Narratives are generally experienced as images -or perhaps that’s how we explain them. Either way, Alison continues by suggesting that if readers experience narratives in this way, a writer could consciously choose to “design” a narrative with a particular shape in mind other than the typical arc. So far, so reasonable.

But why would the writer bother? Alison’s argument, built up through a liberal use of examples from longer and shorter fictions, is that we need different forms for different stories or ideas, or at least for different focuses. In a narrative about grief, must we always tell the story of overcoming, with its arching trajectory of shock and mourning to recovery? Or may we not, instead, focus on how grief works by showing how it ripples through the lives of those affected like a shockwave? In such a narrative there may be overcoming, but the focus is instead on variety and the writer as a kind of clinician, identifying human frailties and strengths.

From a basic toolkit of sentence and paragraph length and structure, the use of colour and any differences between story time and textual time, and other texturing such as repeated images, phrases, and scenes, Alison describes a wide variety of narrative patterns. There are “waves”, which are when the narrative is governed by the principle of symmetry, with scenes at the end mirroring those at the beginning. There are “wavelets”, which take this kind of mirroring and repeat it on a paragraph level. “Meanders” make use of digressions to force us to look around and refocus our attention on the scenery, while “spirals” advance chronologically while always looking back.

“Radials or explosions” are of the type I described above concerning grief – situations where everything looks into the centre, or where everything in the story is trying to pull away from some central point but cannot.  With “Networks and Cells”, “Instead of following a line of story, your brain draws the lines, makes connections.” This is Sebald, where you do the work of identifying meaning. Finally, there are “fractals”, where the meaning is the narrator’s searching for meaning rather than the plot itself, and “tsunamis”, where Alison could only find one example, which in any case seems something of a hybrid approach.

The examples are all contemporary, with writers I knew – such as Sebald and Carver – joined by others I was less familiar with, such Lin Tao and Susan Minot. Arguably, many of the storytelling structures are older than this – we have been disobeying Aristotle pretty much since he first put stylus to wax (or whatever he used). But to criticise the book on this point is to miss the idea that these forms are practically essential for telling certain stories that are increasingly important to us modern readers. Sebald writes differently, sure, but we also needed the horrors of the 20th century to really get to a point where we needed Sebald and his style – and felt the need to write about memory at all as a kind of moral duty.

Then there is David Foster Wallace’s digressive style and his ambition in his unfinished The Pale King to write a novel about boredom and working in tax that somehow was uplifting rather than miserable. Within Meander, Spiral, Explode we also have Susan Minot’s Lust, which uses a fragmentary style and shifting narrative voice to draw readers into the breakdown of self as a young woman’s sexual encounters get the better of her. Yes, Schnitzler’s Fraulein Else has a similar plot, but Minot’s work has a different focus and a different form to make that focus possible.

As an argument about the importance of finding the right form, and as a guide to some of the forms available, Meander, Spiral, Explode is fun and helpful. It would be hard for a writer to read it and not feel at least a little inspiration on how to write next. But there is one point where the book is arguably a little weaker. (I will discount the cataloguing aspect – for example, why “tsunami” has only one example, why “waves” seem fairly unrecognisable to someone who has spent much time at the sea, and so on – all this is unimportant).

The main criticism is one we might detect ourselves from the examples used. With one or two exceptions, we are primarily looking at shorter fiction – short stories, novellas, and short novels. The problem with all the patterns Alison proposes is that they struggle with being sustained into a longer work. There is only so far that we can sit with Sebald before we get tired, given that his shorter fictions in Campo Santo are just as effective as those in The Rings of Saturn, with only a slight adjustment for the power that accumulation brings in the latter. We might circle around the killing at the centre of Marquez’s Chronicle of a Death Foretold for a hundred or so pages, but not for much longer without any forward movement. To look at other examples not given in the text, the guilt narratives of Grass’s Cat and Mouse and Bernhard’s The Loser are all short too, barely scraping two hundred pages in some editions.

It’s no surprise then, that the narratives that are longest in Meander, Spiral, Explode are also the ones where the arc is still central. We can talk about the mirroring of scenes at the beginning and end of Roth’s Goodbye Columbus, for example, but this is only a feature of a narrative that otherwise is a typical story of a relationship, from its beginning to its collapse. Cloud Atlas, the novel at the centre of the “tsunami” chapter, is huge – but it’s also six narratives in one.

This is not to suggest that patterns are bad, but rather that many struggle with an extension into longer works. We get bored, run out of energy, or even – most dangerously – have our moment of illumination too soon and put the book down, having understood what the author had in mind and lacking any comparably powerful plot to carry us on. Even if the pattern is delivering a moral message – and Alison is to be commended for showing through her examples that experimentation does not have to come at the expense of a sense of right and wrong – a pattern whose shape is determined too soon can lead to reader’s attention sagging. At least with a plot, the author is in charge, letting us know when we are in the beginning, middle, or end. If we want the whole thing, we have to follow them all the way.

I have been considering some of the problems in Meander, Spiral, Explode from a completely different angle this year, within the context of my re-reading of War and Peace. One of the great mysteries of that work is how it manages to keep the reader reading when it is so long. I am now reading, on and off, Vasily Grossman’s Stalingrad, and will then read his Life and Fate, which together are probably at least as long as War and Peace and in the case of the latter, apparently nearly as good. With Stalingrad, however, I am struggling and was trying to understand why.

One reason is that Tolstoy does something that Grossman, at present, does not – he structures his book as a series of novellas with linked characters. We might describe one part of War and Peace as Natasha and Andrey’s romance, and another as Pierre’s experience of wartime Moscow. Other things happen in the parts, but each has a distinctive identity. Stalingrad is, after four hundred pages, just an accumulation – of people, primarily, and a little bit of plot. That makes it both harder to follow and less engaging. People might have a backstory, but they do not have much of a story in the present that drives the text forward. Instead, the only thing that does that is the historical context.

Because each section of Tolstoy’s epic is a kind of novella in itself, with an arc-like structure, the work remains engaging, providing a little bit of that same satisfaction that a shorter, complete novel would. We can say that War and Peace reaches the limit of the arc and has to adjust by breaking it into little arcs, just as some of the narratives in Meander, Spiral, Explode reach the length limit of their own patterns. The really interesting question for authors is how you can expand the patterns of Alison’s book to incorporate them into longer works, for I am sure that the selection here is only just the beginning of what kind of structures and forms we can write into our stories.

So, overall, I found Alison’s book an exciting and pleasant read, even with the length caveat. It certainly made me want to go away and think about my and others’ structuring decisions with a more architectural eye. And it also gave me a raft of new authors I might want to read. Really, in a book like this, that’s what success is all about.

On Reflection

Here’s a question for you. When you reflect, where do you put the mirror?

This seems a silly question, and that’s because it is. But there’s also something here too, because having thought about reflection recently it occurred to me that reflecting on reflection itself isn’t without its value. And luckily, unlike when we put mirrors against mirrors in real life, creating a headache-inducing cascade of images (which I recently experienced at the Yayoi Kusama exhibition at the Tate Modern), we can stop our reflecting on reflection after only one reflective layer. But still, with its own repetitions, this paragraph shows how dangerous and disorientating such mirroring can be if we are not careful about it.

So. When we see our reflections in real life, we stand in front of a mirror. Alternatively, we turn on the camera on our phones, but I am too old for that already. Facing the mirror, our goal is to examine our physical appearance. Up close, in the mirror of a washroom or via our phone’s selfie camera, we get to investigate the blemishes, the little blotches and patches of colour, the wrinkles and the hairs. From further away, we check out our figure, or how the clothes sit on us. We might be taking advantage of a mirror on the inside of a cupboard to help us select an outfit.

In both cases, from close up or far away, we are seeing ourselves as an object in others’ eyes. We want to look good because when we look good we feel confident and happier. Even if we turn our backs on beauty products and fancy clothes, we certainly don’t want to look bad. This isn’t complicated. We use mirrors and physical reflection – the fake image of ourselves – to improve the real image of ourselves. Mirrors make the world more beautiful, if a little more narcissistic too.

This isn’t too interesting. What is, is when we reflect in a different way. Now, when you try and answer the ridiculous question I set at the beginning of the post, what did you come up with? I’ll tell you what I got. You place the mirrors right in front of your eyes. You look immediately back into yourself, without worrying about such silliness as what you are wearing. Here you are trying to descry the state of your soul.

Reflection in this sense is a matter of personal diagnostics. We are trying to work out our own selves. It’s connected to things like mindfulness. When we reflect, we try to understand our feelings and why we feel that way. We are trying to follow the wires and circuitry of our inner being, such that we might, with any luck, prevent ourselves from falling into bad moral and spiritual habits.

“Above all, don’t lie to yourself. The man who lies to himself and listens to his own lie comes to a point that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and for others. And having no respect he ceases to love.” Father Zosima, in the Brothers Karamazov.

Reflection is designed to stop just this. By understanding ourselves, we can uproot the lies that have gained purchase within us and prevent hypocrisy, that most fatal and inevitable of human weaknesses. The more we understand ourselves, the less likely it is that we will be able to deceive ourselves. If we spend enough time immersed in our hearts, we deprive the devils that live the chance of twisting them in unhealthy directions.

Yet is that all actually right? The first thing that you will have noticed when I suggested putting the mirrors right in front of one’s eyes is that this position completely obscures the light. Now, the soul is a murky place, but even so, doesn’t it need some light for us to actually see? What a hindrance the darkness is. Though we might be attempting to remove the rot from the floorboards, it is precisely the dark and the wet that the dark contains, which makes the rot exist, to begin with. We go into ourselves, find nothing, come out again and pat ourselves on the back, missing the obvious.

Julian Barnes’ The Sense of an Ending deals with reflection as one of its central concerns. First, the narrator takes us on an introspective tour of his life, reaching one conclusion. Then, new information comes to light, and he does the same tour all over again, reaching a completely different conclusion. The process of reflection is the same both times. But what we see is that reflection of a certain sort can be an act of self-deceit. To continue the silly metaphor, how are things supposed to enter us if we have mirrors covering our eyes? Don’t we all cry out with despair every time Stevens fails to notice his life and his opportunities are slipping away in The Remains of the Day?

Introspection is a fairly useless thing when you put the mirrors in front of your eyes. Useless at its best, but often downright hostile. Turning our gaze inwards prevents us from noticing others or the world outside. These modern novels that are so deep within someone else’s head always bother me because they portray quite an unhealthy way of going through life. I confess I am probably more self-centred than most, but even I am more aware of the world and its inhabitants than the likes of Else in Schindler’s Fraulein Else. Of course, Else is not what we would call mentally O.K. But even the narrator in The Sense of an Ending is pretty bad at this. The deeper we go into ourselves, the less we seem to get out, and the less we act as members of the external community as well.

Who has not, on this score, found how utterly useless reflection is when dealing with depression? Thinking, reflecting, and ruminating, rather than actually using those CBT techniques to dismember one’s bad feelings, that is. When we reflect while depressed then it really is like we are in a hall of mirrors, because we only get dizzier and dizzier, and further and further away from what is real and meaningful.

One solution to ruminating depression that often works wonders is talking to others. Unburdening one’s soul is removing the feelings from the damp cellar I described earlier and shoving them into the light, where they are often quickly disinfected. Is there not a way of placing the mirrors that also does this?

Indeed, readers, I have determined that there is.

The optimal location for the mirrors when we are reflecting is right in front of us, just like when we are getting changed, but the mirrors in this case are also rather wide, so that we can see the world behind us instead of just ourselves and what we are wearing. When we reflect, we need to be able to place ourselves as a unit within a community. Reflecting when we only get deeper and deeper into ourselves fails to let us see how we fit into the narratives of others’ lives. Rather than binding us to others, reflecting in that sense divides us. Not so here, where we are obliged to see the connections between us all because we have to see others wandering about in the background, even as we focus on ourselves.

Does this mirror placement prevent hypocrisy or lies? Certainly not, but it also lets us see our actions as they are played out in the world, rather than only in our distorted memories. It becomes harder to hide from ourselves. Coupled with seeing ourselves as part of a network of human beings this mirror placement might make us a more responsible being too.

I was reflecting on reflection because I have been thinking about some of Adorno’s comments on fascism, namely how among those who fall victim to it their common characteristic is their inability to reflect. Reflection is obviously hugely important, but so is reflecting the right way, not just going into yourself and expecting that in itself to be enough to sort things out. Adorno, of course, understood that fact when he noted that working through the past is a process we must do every day, rather than simply do in one go and then move on. Here, however, I just wanted to have some fun thinking about what reflection might look like, and how we might want to visualise it.

We might go further and think about a form of reflection in which we ourselves are invisible (the mirror is placed alongside our eyes and takes in images from without). This we could equate to certain Buddhist teachings or else Schopenhauer’s own renunciation-orientated ideals of life. And there are things like music and literature and great art in general, all of which can also lead us to reflect in a way that removes our own egos from the equation.

But those are topics for another day.

The Salon

I have always been jealous of the poets and writers of yore. The name on a book tends to be singular, but the reality was that almost every great name lived at one time or other as part of a circle, whose every member buoyed each other up, so that the work that came out the other end always bore the marks of collaboration. I think of Goethe’s friends at Jena and Weimar in particular, or the various literary-revolutionary circles in Russia. The best things anyone has ever achieved have always been the work of groups, and literature is no exception. The salons, the visiting evenings of the nineteenth century’s aristocracy always left me feeling more than a little jealous, for our world has changed, and such things are little possible today. But not, it must be said, impossible altogether.

In my case, I was inspired by a friend of mine. One year, he invited me and several other friends round to his house in Jurmala, on the Baltic coast, to meet his girlfriend. I had met her before, but not his friends. One was a refugee from Russia, a revolutionary featured in the papers who was now living in the US, another was a Czech interested in China and AI while still able to speak Latin, and the third was a genius in the truest and most chaotic sense of the word. Every day it was politics, history, art, and conversation heaped upon conversation. Good food, walks around Riga and along the Baltic coast – nothing could top the impression it left upon me. The girl herself spent the time hiding upstairs. In all honesty, I cannot blame her. I remember walking out of my room one midmorning to hear some of the guys downstairs talking about British fascism in a way that wasn’t quite condemnatory enough for my tastes, then wheeling around and going back to bed.

But the time I had there left a strong impression on me, and eventually, I decided to organise something similar with my own friends. We are extremely lucky to have a Swiss chalet in our family’s possession, and I took the approach that not sharing it with others would be a terrible waste. Switzerland, that legendary neutral country, is also at the centre of Europe and easily accessible from any of its corners – or indeed, from further afield. It was a logical choice for a friend group that has since university been scattered like marbles from an upturned bag.

As I get older, I have come to certain realisations that may seem quite ridiculous to those who have already reached them, but which would seem equally ridiculous to those who have yet to have made them their own. The good life, at least the kind of good life that I am after, is so simple that I sometimes feel I must have missed something. Good food, fresh air and nature, meaningful and impactful work, the company of people I love, the self-realisation that comes through creative endeavour, the expansion of the soul that comes through learning and sharing one’s thoughts with others – these are simple things. Yet to notice them and then to live according to them, to make them real and present – that’s the task of our entire lives.

The inaugural salon had as its goal the bringing together of a number of my friends in an environment that would allow people to rest, to think and to walk, with as little stress and as much freedom as possible. I imagined everyone lounging on sofas discussing Kant or some other interesting topic, perhaps with a glass of wine dangling precipitously over the carpet, exhausted physically after a day spent hiking in the mountains.

I miscalculated. I miscalculated both in ways that were positive and in ways that were negative. My first mistake was a certain overconfidence. You would have thought that an invitation to spend up to a week staying in a Swiss chalet for free with no obligations other than occasionally croaking something interesting for the host’s entertainment would be extremely popular. It was not so. There were many mumbled apologies and sorry-I’m-busys, which in the latter case at least was almost certainly partly my fault for being a little disorganised about sending invites. In the end, instead of two weeks and eight to twelve guests, the salon was only one week and only four guests, plus myself and my girlfriend. For a trial run, which this was, I think it was for the best.

First, those positives. I found myself enjoying things that I wouldn’t have expected. Being a host was actually a lot of fun – setting the table, cooking meals, doing the washing up, and maintaining a certain amount of order and cleanliness. It wasn’t just my desire to control things that made me have fun; it was also a certain amount of pride in offering a service to others and trying to make it the best I could. Whether it was getting up early to make the house nice or standing by the sink half-hearing conversations after dinner, there was real romance in what I was doing that I had hardly expected.

I also discovered that my ideal of people just lounging about philosophising isn’t all it’s cracked up to be. I ended up with four people in all – and to simplify in a way that is a little uncharitable to the people themselves who are far more complicated than this makes it sound, there were two people who were quiet and philosophical, and two who were much louder and “normal”. I discovered that the person with whom I probably had the best chats, the one most obviously deep down a certain spectrum I myself belong on, was also the one who was outright unable to help with the cooking or cleaning, and whose behaviour was generally fairly odd. (There is a restaurant I will be embarrassed to return to on his account). But on the bright side, one evening while the others danced drunkenly inside, I stood with him on the balcony discussing Aquinas and the challenges of interpreting early Biblical texts that remain even when one knows the original languages, for he is studying Ancient Hebrew in Israel.

Those loud people, who did not necessarily always want to discuss the loftiest topics – though, of course, we managed that perfectly well as well – turned out to provide things I hadn’t counted on needing when I started planning. They were great around the house, cooking, cleaning, and making such a hubbub that everything was bathed in a warm orange glow. What I had forgotten was that intellectual conversations without much life surrounding them, no matter the passion behind them, feel somewhat sad and empty after a while. In short, I realised that I should put far more weight behind factors that I had not previously considered important.

Things I had not counted on were mostly related to the actual running of things. There was a certain amount of stress concerning money and making sure nobody spilled anything on the carpet. More difficult, however, was the tiredness that sunk its teeth ever deeper into me as the week-or-so went on. Now, true to the salon’s aims, I could just disappear upstairs for a nap – the guests, left to themselves, were happy to go for walks or read Jane Austen or do whatever work they had – but even so, I found myself getting grumpier and ever more tired as the time went on, which obviously turned me from that prim and proper host I had been at the beginning into a terrible creature much befitting the mountains around us and their mood of Romantic desolation. I am extremely grateful to my girlfriend for not only taking on the lion’s share of the housekeeping, but also doing it fantastically. Without her I think we might have starved conversationally and definitely would have starved culinarily. 

Now that everyone has gone, I am able to reflect. Already the tiredness is dripping away, and what remains are the good things – the photos, the memories, the numbness in my legs from all those walks, and last but not least my newly-acquired knowledge of the early Church Fathers. The fundamental idea behind the salon, of bringing my friends together, worked like a charm. There were good conversations, both with and without me. People who knew each other, got to know each other better, and those who did not know each other, managed to make at least a new acquaintance, and possibly in a case or two, a new friend.

What we are doing in this life, I still don’t know. We make decisions whose consequences we cannot apprehend, and even those decisions are made with the desperation of someone being carried down a hurtling river, reaching for something to hold on to. But I can say that, except for my wallet, which is not that important anyway, the salon achieved what I wanted it to do. It made a break in the torrent, a space for rest and for caring about people rather than one’s goals and ambitions, and for that I am grateful. I hope that next year we may manage two weeks instead of just the one and get new people to experience the wonder of the Swiss Alps and the peace of the mountain peaks.