jwilzewske: metaphysics

Showing posts with label metaphysics. Show all posts

Tuesday, April 26, 2011

Remembering Peter and Lorraine Lieberson: True Love as a Practice for Awakening the Heart

O ihr Zärtlichen, tretet zuweilen
in den Atem, der euch nicht meint,
laßt ihn an eueren Wangen sich teilen,
hinter euch zittert er, wieder vereint.

O ihr Seligen, O ihr Heilen,
die ihr der Anfang der Herzen scheint.
Bogen der Pfeile und Ziele von Pfeilen,
ewiger glänzt euer Lächeln verweint.

Fürchtet euch nicht zu leiden, die Schwere,
gebt sie zurück an der Erde Gewicht;
schwer sind die Berge, schwer sind die Meere.

Selbst die als Kinder ihr pflanztet, die Bäume,
wurden zu schwer längst ; ihr trüget sie nicht.
Aber die Lüfte ... aber die Räume ...

[O you Tender Ones, you will walk, persisting
Through the cold breath that was not breathed for your sake,
Your heedless cheeks oblivious to its trembling.
Blowing as it does, the wind coalesces behind you after you've passed, without trace.

O Blessed Ones, healthy and whole though you be now,
Who seem to be enveloped and self-sufficient, the epitome of life and the heart's beginning.
Bows are there for each conceivable arrow and a target for all arrows:
Logical correlates of the perpetual brilliance of your pulsatile smile.

Fear not the pain and sorrow and stillness that will inevitably come,
Consign all of that back to the heavy Earth who knows good and well what to do with it:
Heavy are the mountains, heavy the seas.

Even as a child, you planted these trees:
Already they are awfully heavy, beyond belief really.
Despite this persists the pervasive space ... the ubiquitous breezes ...]”
— Rainer Maria Rilke, Sonnets to Orpheus, VI.

P eter Lieberson died of sepsis, a complication of his lymphoma and treatment for lymphoma last Saturday, at age 64. Lieberson gratified our ears not only with composerly talent but with a humor and warm personality that do not require atmospheric ‘soft-focus’ photos like the one above to convey the inner gentleness.

P eter’s wife, Lorraine Hunt Lieberson, died of breast cancer at age 52, in 2006. She was a mezzo-soprano, known for her dramatic power and raw virtuosity as well as her artistry performing Baroque era and new compositions. Her career path to becoming a singer was unconventional. Formerly a professional violist, Lieberson changed her full-time focus to singing when she was around 30 (1985 and beyond). As violist she played in the Orchestra of Emmanuel Music in Boston under conductor Craig Smith and later sang in the chorus. For a time, she was also principal viola in Berkeley Symphony.

I n re-listening to recordings I have of Peter’s later compositions, Lorraine’s influence on Peter’s soul and heart becomes evident… how she provided him with insights and renewal. This is an undeniable element in Peter’s writing after 1997. Lorraine’s influence is diaphoric, trans-illuminating—an emblem of spirit-in-matter. Must be why he fell in love with her… good reason why anyone would fall in love with anyone.

[50-sec clip, Lorraine Hunt Lieberson & Peter Serkin, Peter Lieberson, ‘Rilke Songs’, ‘O, ihr Zärtlichen’, 1.6MB MP3]

L ieberson was expert at syllabic setting and pitch repetition: the vocal part centers on particular notes for considerable proportions of passages. These songs are predominantly recitative. They have suspended accompaniment and rubato manifestations of the singing part.

W hen I was growing up, my mother, whose first language was German, would often quote lines from Rilke. I have been drawn to his poetry ever since. Rilke evokes feelings, states of being that are at the edge of awareness, mysterious but close to the heart. One can’t always understand exactly what he means. I believe this is a deliberate elusiveness in order to provoke our intuition. The Rilke Songs were written for my wife, Lorraine Hunt Lieberson. I think of them as love songs even though the poems themselves are not overtly about love. They are about being childlike and open in ‘O ihr Zärtlichen’; in ‘Atmen, du unsichtbares Gedicht!,’ they are about the breath being a complete exchange between our own essence and the universe. They are about how the breath seems to go out into space like our wandering son; the mysterious way in which we might transform ourselves: ‘If drinking is bitter, turn yourself into wine’ (‘Stiller Freund’). To me these Rilkean insights are a gift of love..”
— Peter Lieberson, program notes.

K atherine Kelton maintains that Peter Lieberson “learned about the complexity of the human voice and the multitude of intricacies of which it is capable” through Lorraine. “Much as Robert Schumann’s love for Clara Wieck inspired him to compose in a genre he had previously disregarded,” so too Lorraine propelled Peter in directions that were, up to then, unfamiliar.

M aybe this is so; maybe a ‘push’ theory is right.

B ut it is also possible (and, I think, more likely) that it was a matter of ‘pull’, of natural attraction. In fact, it is hardly plausible that the diverse nuances of the voice could have been novel for Peter in 1997. If anything, his many years leading Shambhala sessions led him to develop acute sensitivity to myriad manifestations of ego/self and selflessness. And there was Lorraine, an eager collaborator, able to animate a composition so as to lead to discoveries for both, on the part of both.

L orraine’s performances of Peter’s compositions evoke what Mircea Eliade once called ‘dialectique du sacre’ and ‘hierophanies’. Sacred portrayal is realized as an individual creative act—one that embodies both spiritual insight and sensual perception. The relationship ceases to be merely ‘of-the-world’. It achieves transcendence, a dimension of sacredness. That, I believe, is what we hear in these wonderful recordings. The feeling conveyed is one of consummate ‘hereness’, ‘thisness’—a kind of presence, of living entirely in the present.

I think of my Rilke Songs as love songs even though they are not overtly about love. They are, for example, about being child-like and open, as in “O ihr Zärtlichen;” about the breath being a complete exchange of our own essence with the universe in “Atmen, du unsichtbares Gedicht;” about the mysterious ways in which we might transform ourselves in “Stiller Freund” . . . To me, these Rilkean insights are gifts of love.”
— Peter Lieberson, program notes to ‘Rilke Songs’.

T he act of singing... when my voice is feeling free and soaring... it is a wonderful, healing experience.”
— Lorraine Hunt, interview with Terry Gross, NPR, 1996.

T he spelling sgra bla (‘la of sound’) found in the ancient texts as a matter of fact is based on a very deep principle characteristic of the most authentic Bön tradition. Sound, albeit not visible, can be perceived through the sense of hearing and used as a means of communication, and is in fact linked to the cha (the individual’s positive force, the base of prosperity), wang tang (ascendancy-capacity), and all the other aspects of a person’s energy, aspects that are directly related with the protective deities and entities that every person has from birth. Moreover, sound is considered the foremost connection between the individual himself and his la.”
— Namkhai Norbu Rinpoche, Drung De’u and Bön, translated by Adriano Clemente, Library of Tibetan Works and Archives, 1995, p. 61.

T o me, Peter Lieberson’s later compositions embody Shambhala texts that reveal and test our relationship to the “material world” and our sense perceptions. They teach the practice of enriching presence—the ability to instantly envision the inner wealth within oneself.

T o compose ‘Neruda Songs’, I responded to the words and to the emotional tone of the poem. I heard notes when I read the words. Generally I like the tactile feeling, the sensual feeling of being at the piano, so I compose there. I listen very, very carefully to the words, and the harmony is very intuitive. The great period of jazz, that’s how I learned harmony, Bill Evans and Miles Davis. That was my ear training. Orchestrations come easily to me, and I often hear which instrument should be playing. It’s constant responsiveness; it’s somewhere between improvising and strategizing.”
— Peter Lieberson, interview with Pierre Ruhe, 10-JUN-2010.

T here is, to me, a cinematic quality to the songs—as though the composer were a cameraman.

C amera placement distinctly influences our perception of the world that’s portrayed and the characters in it. Shooting down at a seated character can diminish her presence and stature; it may make her seem submissive or even supplicative. Filming up at a character provides a sense of the figure’s power and command. By contrast, in Rilke Songs it is as if Peter Lieberson’s ‘camera’ is placed at eye-level, making the perspective like what we would see while sitting across from Lorraine having a conversation. The character isn’t ‘owned’ by the camera/cameraperson nor is she sensationalized by it.

C ombien qu'a nous soit cause le Soleil
Que toute chose est tresclerement veue:
Ce neantmoins pour trop arrester l'œil
En sa splendeur lon pert soubdain la veue.
Mon ame ainsi de son objiect pourueue
De tous mes sens me rend abandonné,
Comme si lors en moy tout estonné
Semeles fust en presence rauie
De son Amant de fouldre enuironné
Qui luy ostast par ses esclaires la vie.

[Much as the Sun causes each thing
To lie so clearly before our eyes:
To linger too long in its splendor
Is to be suddenly made blind.
My soul and its object
Now abandoned by all my senses,
As if, within me, and to my great surprise
Semele were ravished in my presence
By her Lover [Zeus] who, with his thunderbolts,
Snatched her life in a flash of light.]”
— Maurice Scève, Délie, v.443.

T here is an interview that Lorraine did with NPR’s Terry Gross back in 1996, in which Lorraine confides her fascination with identity-bending, gender-bending roles—the journeys of self-discovery and transcendence that are made possible through these. Beyond angle, camera placement also affects the view that we have onto the action and the resultant meaning we can derive from a shot. On the surface, the Rilke Songs setting of several Rilke poems celebrate the then-undersung life and burgeoning talent of Lorraine Hunt Lieberson. That her belated decampment from viola to singing was what vaulted her to international fame was an oddity: here was the soul and and the propensities of a string player inhabiting an operatic singer’s body.

P eter leveraged Lorraine’s enthusiasm for transcendent experiences to honor her. In Rilke Songs, it is as though composer Peter were a filmmaker choosing to shoot in a long profile ‘take’. The placement of the voice-leading/camera here and the accompaniment there; the choice to let the ‘shot’ play out as it does; these reveal the nuanced components, not only of composition but of microphone placement and physicality that Lorraine so deftly crafted in the use of her vocal instrument. No other ‘camera’ position and mic position could have permitted such insight into her craft, nor into the craft of the composer who created this vehicle for shared expression.

E very 24-hour day is a tremendous gift to us. So we all should learn to live in a way that makes joy and happiness possible. The first miracle of mindfulness is our true presence—being here, present, totally alive. If you are really here, the other will also be here. Loving? It is recognizing the presence of the other with your love... Dear One, I am here for you... A human tendency is to see spirituality as a process of self-improvement—the impulse to develop and refine the ego when the ego is, by nature, essentially empty. The problem is that ego can convert anything to its own use, even spirituality.”
— Thich Nhat Hanh.

N o atmospherics or sentimentality in this long ‘take’. Her delivery is straightforward and expository, articulated calmly and directly to the listener. Knowing as we do that these performances were sung—the compositions were composed—when Lorraine was already afflicted by breast cancer, the récits produce a kind of uncanniness; produce narrative convergences between Peter and Lorraine; they embody a tantric, elliptical concentration; they are an Unheimlichkeit, a Verklärung, eine Vorahnung.

T hese wonderful specimens of humankind will be deeply missed.

The Heart of Warriorship
Level I: The Art of Being Human
Level II: Birth of the Warrior
Level III: Warrior in the World
Level IV: Awakened Heart
Level V: Open Sky
The Sacred Path
Great Eastern Sun
Windhorse
Drala
Meek
Perky
Outrageous and Inscrutable
Golden Key

Tuesday, April 7, 2009

Marc Satterwhite: On Absolute Becoming and Quantum Passage

N ec est tamen, quod putes illos ignorare, quam cara res sit Tempus.
Vite solatium: iniqui temporis oblivio.

Do not believe that people are unaware how precious Time is;
Consolation of my life: the obliviousness of Unjust Time.”
— Petrarch, letter to Francesco Nello, 1353.

L a vita fugge, e non s’arresta una ora;
e la morte vien dietro a gran giornate—
le cose presenti e le passate
mi danno guerra, e le future ancora.

Life flees and never rests one moment,
and death runs after it with mighty stride;
Present preoccupations and memories from the past
and things from the future, too, wage war on me.”
— Petrarch, Sonnet 272.

I know that this Marc Satterwhite composition references the famous Flor Garduño photos of the same title. But it troubles me that our sense of the word ‘witness’ is, in English, so passive and bystanderly. To see the score for this mystical cello piece or, better, to hear Paul York perform it, is to think of the word ‘witness’ in its sense as a verb … ‘witnessing’ as a way of actively, interventionally making something happen. Or, alternatively, actively forestalling it or keeping it at bay, containing it.

I do not think that I oversimplify if I say that much of Marc’s music grows out of traumatic experience, his understanding and integration of his emotional response to that experience and the humanity and deep spiritual nature of that response which is so perfectly expressed in his music. Many of these experiences involve loss; personal or shared. That certainly is reflected in the chamber works recorded here. ‘Epitafio’ is an achingly beautiful testament to the deep sadness that Marc felt for the deaths of the parents of a high school friend who were early mentors of his musical talents. ‘Witnesses of Time’ reflect in their starkness, dignity and unexpected joy the pain and delight he found in equal measure during the six years he lived in Latin America. Here snatches of indigenous melodies and rhythms are filtered though a modern sensitivity and given great emotional depth. ‘Memento Mori I’ reflects both of the types of loss mentioned. It manifests the powerful emotional reaction that Marc had to an interactive art exhibit of that name, commemorating the artist’s lost friends and loved ones and the sympathetic reaction it caused to his own continuing pain at the loss of his mother to suicide ten years before.”
— Ronald Grames.

T his is, in a very real way, a Satterwhite essay on the plasticity of time, on plurality of ‘worlds’, and on the possibility of ‘quantum personhood’ and ‘trans-world individuals’. The inspirations for what he has written here—and the superb renderering that Paul York gives the piece in performance—are dark.

T he exotic cello techniques constitute a gallery of ‘modal realism’—in the way that philosophers of language and mind use that phrase… ‘modal’, as in past-present-future modes.

T he limitations of our sense of time are extreme. The smallest interval that is perceptible to us is about 20 milliseconds, and the longest period is limited to a human lifetime, about 100 years. In nature, we know that the range is many orders of magnitude larger, both shorter and longer—from events at the atomic attosecond (10^-18 sec) scale: the time it takes for light to travel the length of three hydrogen atoms; the time it takes for an atomic nucleus to recoil… to billions of years for the age of the Universe. But Nature and evolution did not equip us with senses or memory suitable to be aware of those timescales.

P etrarch regretted every one of his wasted moments. Witnessing time’s passage is always poignant; our own certain mortality and finiteness haunt us. This is not the End, but we can sort of see It from here.

T he speed and irreversibility of Time’s slipping away is inherent in the human condition, the cause for the poignancy. But Petrarch is all about himself, and about financial metaphors—‘rarity-value’ correlations, pearls vs. balsam—as though Time were an exchange-economy. As if. Petrarch commodifies Time and thinks of it as linear only, and those are bad moves, philosophically. There are many possibilities, including the possibility of branching space-time (see the cool little book by Le Poidevin, p. 191ff).

B ut Time has more fugacity [fleeingness] than any other substance ... its fugacity is infinite, unlike other physical things, solutes dissolving. So, following Petrarch’s implication, infinite fleeingness should entail infinite value, pricelessness?

F ew writers (Seneca; Husserl; Heidegger; Ricoeur; Adorno; a few others) have been as aware as Petrarch that time is inherent in poetry and music. Sonic art unfolds in duration; and the work once written bears and maintains an intimate relationship between the Past and the Future, dependent upon our gray-matter CPUs with their sub-MHz clocks and supra-attosecond/sub-century memories.

T he present address instantly becomes past, and the ego-tu in Satterwhite’s text/score addresses indefinite future audiences, as well as our future selves. Satterwhite’s causality is authorial, essayistic—where ‘post hoc, ergo propter hoc’ is not a logical fallacy but is instead Ultimate Truth.

S atterwhite [and ‘Witnesses’] refutes the Petrarchian idea that Time is linear and commodified. The cello engages in [quantum] communication with past and future events—sometimes on timescales within a bow-stroke or thumb-slap, sometimes on timescales very much longer. With such features, this clearly is not music to listen to at a great distance; indeed, it is a meditation that is best apprehended by the player himself/herself or by a friend sitting nearby. If live performance at close range is not an option, then this CD is a fine substitute, headphones on, suitably cranked up.

H inc sepe contingit, ut laudes eorum hominum, qui nobiscum vixerunt ignorantes, mira res dictu vetustissimorum certam notitiam habeamus. [It often happens that, while we are unaware of the praiseworthiness of people who are alive when we are, we amazingly have reliable knowledge of people from long ago.]

Witnesses of Time (Four studies on photographs by Flor Garduño)

Wounded Angel (San Antonio Aguas Calientes, Guatemala)
Tarahumara Pilgrimage (Norogáchic, México)
Threshold of Incense (Chichicastenango, Guatemala)
Tornado (Lake Titicaca, Bolivia)

T hese four movements were inspired by and named after photographs by Flor Garduño. Although Garduño’s work covers many themes, she is best known for her black-and-white documentaries of Latin American life, landscapes, and the human figure.

W ounded Angel’ depicts a Guatemalan Mayan Indian, holding a forlorn wooden statue of an angel sans right wing. The rhythmic structure of this movement—‘sees’ and then ‘raises’ the wager—the one that Flor had made with her photo—to the effect that even sacred icons are frail and require care and repair. Festinating ‘fits’ and ‘starts’ augment our sense of age, decrepitude, and alienation. The pensive mood of York’s cello weighs heavily on us.

T he ‘Tarahumara Pilgrimage’ photo shows a group dressed in their traditional paraphernalia, undertaking a procession that’s paradoxically, astonishingly, simultaneously transcendent and concrete. Some of the people carry drums, embodied in the percussive elements in this movement of the ‘Witnesses’ composition. There are violent pizzicati and sepulchral knocks on the cello belly and shoulder, but these do not draw attention to the performer or the composer; instead, they elegantly serve Satterwhite’s expressive purpose. Crucified cello is home inside but won’t come to the door just now. Strings damped, any sound played ‘short’ enough will be perceived as having no pitch—only the noise spectra of the attacks will be heard. Flesh, thumb-slaps, fingernail taps/trills, bowstick rattle against tender wood—the noises [confer humanity upon—/admonish us to regard the spirit of—] the box of the instrument—the wood itself—and reveal how unfair/pedestrian is our focus only on [transcendental] string-against-bowhair. The earthy box has its own dignity, without which cello pilgrimage would be impossible.

T hreshold of Incense’ is Garduño’s photo taken at the entry to the Santo Tomás Church in Chichicastenango, a culturally important Indian village in the Guatemalan high country. The scene shows smoke of incense mingling with morning fog, to the point where what is interpenetrating what is unclear. The breathy passages evoke meditation on the tenuousness of life; harp-like arpeggios explore an amazing scope of the cello’s colors. The instrument is unrepentant—defiant in its upper register. Listen, half-way expecting it to be apocalyptic: a cello [who] is, when played exactly in this way, Jacob’s Ladder. We perceive Satterwhite’s argument about ‘witness’, the verb, and about active, willful, quantum intervention to change the fabric of Time.

Paul York, near top of Jacob's Ladder, with cello; 12th-Century icon, St. Cahterine's Monastery, Sinai

T ornado’ captures a waterspout menacing Lake Titicaca in Bolivia, signifying nothing? Well, no. No more and no less, I suppose, than Corryvreckan signifies. Elaborating a series of unsettling, incongruous possible significands that are irresolvable, underdetermined. Existential chasm, transient, gaping, capricious, beautiful, fearsome. Musical aporia. There comes a moment when active quantum ‘witnessing’ and ‘becoming’ are done. At the end, we accept what is, utterly without recourse. We take our last breath. No more ‘becoming’. Laters.

W itnesses of Time’ was commissioned by and dedicated to Marc’s colleague at the University of Louisville School of Music, cellist Paul York, who premiered the work in 2004.

[50-sec clip, Marc Satterwhite, Witnesses of Time, ‘Wounded Angel’, 1.6MB MP3]

[50-sec clip, Marc Satterwhite, Witnesses of Time, ‘Tarahumara Pilgrimage’, 1.6MB MP3]

[50-sec clip, Marc Satterwhite, Witnesses of Time, ‘Threshold of Incense’, 1.6MB MP3]

A mong the groups that have performed and recorded Marc’s works are the Boston Symphony, the Utah Symphony, the Louisville Orchestra, Verdehr Trio, eighth blackbird, the Pittsburgh New Music Ensemble, the Core Ensemble, Tales & Scales, the Chicago Chamber Musicians, London Composers’ Ensemble, and Percussion Group Falsa. Marc has had residencies at the MacDowell Colony, Yaddo, and the Atlantic Center for the Arts. A graduate of Michigan State University and Indiana University, he has taught in Texas, Indiana and Michigan and is Professor of Composition and Music Theory the University of Louisville School of Music where, in addition to teaching, he directs the Grawemeyer Award for Music Composition.

T his Centaur disc has much to admire on it; sorry to abbreviate my comments just to the eponymous ‘Witnesses’ cello solo.