Spirituality Spirit in sound: new sacred music
By RICH HEFFERN
Good heavens, this is gorgeous
music, exclaimed a reviewer after a concert featuring a symphony and a
flute concerto from contemporary composer Einojuhani Rautavaara. Finnish
composer Rautavaara and a number of his colleagues in nearby countries are
putting together musical works that express religious awe, explore the numinous
and continue the ancient traditions of sacred music into the future.
They have chosen beauty for their medium, thereby making a sharp
turn from the discordant sounds that have characterized much 20th-century music
toward new kinds of melodic and harmonic concoctions that are spiritually
nourishing and soul-stirring.
Contemporary classical music composers like Finlands
Rautavaara, Arvo Pärt from Estonia, John Tavener of England, Henryk
Górecki of Poland, Peteris Vasks of Latvia, Sofia Gubaidalina of Russia
and Giya Kancheli of the former Soviet republic of Georgia are all unafraid to
write music that, in the tradition of sacred music, echoes the beating heart of
God.
Their music looks back to the roots of sacred music, combining the
past with the present to anticipate the future.
Critics note that the theme and tone of sorrow and suffering often
expressed in the musical works of these composers is a tribute in art to the
collective passion of the whole world suffered in the last century by millions
of victims of war and tyranny.
A compositional style has emerged in the music world, uniting,
after a 400-year separation, classical music with contemplative spirituality.
This spiritual music, including popular works like
Góreckis Sorrowful Songs Symphony, Pärts
Tabula Rasa and Taveners Song for Athene, often
resonates even with people who have never listened to classical music.
- Górecki is the first living classical music composer
whose music topped both the worlds classical and popular music charts.
His Third Symphony has sold over a million copies.
- A hospice worker mentioned the cult status Arvo
Pärts Tabula Rasa holds among terminally ill patients.
They called it angel music and asked to hear it as they died.
- In 1997 the public became aware of John Taveners music
when the achingly lovely May Flights of Angels Sing Thee to Thy
Rest, from his choral work Song for Athene was performed at
the funeral of Princess Diana.
With the exception of Tavener, these composers all hail from small
Northern European countries around the Baltic Sea and from former republics of
the Soviet Union. Gubaidalina is a woman, a rarity in the classical composing
field.
Classical music performed live is music we shine our shoes to
listen to. We buy tickets because we both want to hear the museum pieces -- the
Mozart, Brahms, Beethoven -- and also take in the new sounds contemporary
composers are making. In the late 20th century, serious or
classical music became intellectual and experimental, sounding ever
more discordant, atonal, even gimmicky. Composers like Arnold Schoenberg and
Karlheinz Stockhausen influenced even the Beatles, but the sound of their music
has been compared to an explosion in a boiler factory.
Meanwhile composers of sacred music since the
Enlightenment had tended to merely graft secular music forms, like the fugue,
onto religious texts, a purely intellectual, rational approach. In recent years
there has been a return not only to sonorous harmony and songful melody but
also to a rediscovery of the sacred nature of music itself.
Tavener and Pärt experienced a spiritual awakening through
the Greek and Russian Orthodox churches, with Tavener visiting the monks of
Mount Athos for theological and aesthetic instruction. Górecki found
renewal in the Catholic church in Poland. Rautavaara incorporates both Lutheran
and Orthodox influences together with the folk art, poetry and natural beauty
of his native Finland.
Their spiritual and theological journeys have led them to create
new sacred sounds that can be heard both in concert halls and at home.
Conductors speak of choral performers coming to them and expressing in
different ways that its a great honor to be able to sing this music.
In search of a new sacred sound, these composers have turned to
pre-Enlightenment musical forms, going all the way back to the very beginnings
of music, in Gregorian and Byzantine plainchant, medieval polyphony and the
sacred music of non-European lands. This music, though inspired by
ancient sounds, has a captivating freshness that strikes a resonant chord in
audiences weary of the harsh dissonance of much contemporary classical
music, wrote musicologist Martha Ainsworth. They breathe new life
into a beleaguered art form, as for Ezekiel God breathed life into dry
bones.
Somber shades
Public attention to this turn toward the spiritual began with
Henryk Górecki. His Third Symphony, known as the Sorrowful
Songs symphony, scored for soprano and orchestra, had a long run at the
top of the music charts in the United States and Britain in the mid 1990s.
The 69-year-old composer claims he was nourished by the folk music
of his home region, the city of Katowice near the Tatra mountains of Poland.
Katowice sits not far from the town of Oswiecim, which the Germans called
Auschwitz.
Much of Góreckis popular Third Symphony is tinted
with somber shades, sorrowful and slow. It relentlessly builds to several
shattering climaxes. The sense of religious awe in both the musics gentle
hush and its heart-rending cruxes is palpable and powerfully moving.
The text for the first movement is a 15th-century Polish monastic
prayer known as the Lamentation of the Holy Cross in which
Jesus mother begs her dying Son to speak to her from the cross. The
second movements text is a prayer found scratched on a Gestapo prison
wall in 1944 by Polish teenager Helen Wanda Blazusiakowna:
Mother, no, do not cry Most chaste Queen of heaven Help me
always. Hail Mary.
The music that accompanies the doomed girls prayer is gently
lyrical, making the sung prayer even more poignant and heart-piercing.
This symphony is not dramatically operatic but rather deeply
human. Written in 1976, it was used on the soundtrack in a 1987 French film.
The music eclipsed the forgotten film as it caught the ear of a whole new
generation of listeners.
In the 1960s, Górecki was among the small group of the most
avant-garde composers of the time, writing the kind of dry, academic music that
got funding from foundations. He studied for a time with the influential
Catholic composer and organist Oliver Messiaen in Paris. In the 1970s,
Górecki turned from modernism to study medieval church music, combining
in his compositions early techniques of sacred music with his fascination with
the sounds a large modern orchestra can make.
Górecki is a devout Catholic and supporter of Pope John
Paul II. He opposed Polands former communist rulers. Górecki
claims he experienced a spiritual reawakening through the Polish Catholic
church. One of his major works, Beatus Vir, is dedicated to the
pope, who was present at its premiere performance.
With its glow of calm harmonies and clustered sonorities,
his music taps elemental musical forces, said musicologist Maria Harley.
Górecki reaches into archetypes. His music has a relevance to the
mood of today, its anxieties, sorrows and hopes.
Górecki himself doesnt give interviews, though he
once quoted the pope to the press: Artists know that what they do is only
a distant echo of Gods word.
Bright sadness
Arvo Pärt was born in 1935 in Estonia, a country with
cultural traditions rooted in an ancestrally religious past while being part of
a secular state as a Soviet republic. Pärt began his career by composing
symphonies in the Western tradition, music influenced strongly by Soviet
composer Dmitri Shostakovich. He experimented with musical trends like
serialism, then for a time wrote music patterned after Bach, finally finding
his true identity after investigating Russian Orthodox church music, medieval
music and the mathematical polyphony of Renaissance composers such as Ockeghem
and Machaut. Thereafter Pärt began to compose music that is, in
musicologist Wilfrid Mellers phrase, extraordinarily simple and
simply extraordinary.
His most popular works -- Fratres, Cantus in
Memory of Benjamin Britten, Festina Lente, Tabula
Rasa -- are austere, mysterious and hauntingly beautiful, evoking
feelings that deepen with each careful listen. The vocal pieces are overtly
ecclesiastical. The instrumental works seek the eternal silence at the
heart of sound, according to Mellers.
Pärt pioneered a musical technique called
tintinnabulation (from the Latin word for little
bells), in which a single triad, the most basic chord, predominates in
one or more voices. In a four-voice context, it is likely that two of the
voices will sound only notes of a single triad, while the other two voices move
in a stepwise fashion. This triad is the tonal center of a musical piece. The
effect of this spare use of notes is to evoke the pealing of bells, with the
bells complex but richly sonorous mass of overtones and swells, a sound
that is simultaneously static and in flux. The overtones are called
Gods music, because they come from the physics of sound
itself.
The complex and many-faceted only confuse me, wrote
Pärt describing his musical idiom, and I must search for unity. What
is it, this one thing, and how do I find my way to it? Traces of this perfect
thing appear in many guises, and everything that is unimportant falls
away.
One critic characterized Pärts music as permeated with
a bright sadness. Another said that his best works remind one of
the passionate tranquility of a Russian icon. Pärts music
issues from the spirit of Lent, wrote Hermann Connen. It comes to
us unaffected by the plethora of styles, techniques and values offered in
luxurious array by the music industry.
His music enfolds the manifest
sufferings of mankind in the declining years of the last century which through
great upheavals have been reduced to an inhuman common denominator.
Typical of these new spiritual composers, Pärt
rejected values associated with contemporary classical music. His style has
been called holy minimalism.
This minimalist style is to music what contemplative
practices are to prayer, said Martha Ainsworth. Contemplative practice
involves listening in receptive silence, using a mantra or scriptural phrase as
a tool to keep one coming back to a center. In traditional classical music,
themes and ideas are developed and move forward to a conclusion.
Pärts music is more like contemplative prayer, said
Ainsworth. It is meditative, repetitive, filled with silences, using
simple combinations of notes. The effect is a feeling of being suspended in
time.
Pärt limits his tonal and rhythmic materials to the bare
minimum. When the musicians who first premiered his most famous work first saw
the score of Tabula Rasa in 1976, they cried out:
Wheres the music? Pärt employs techniques such as slow
tempi, use of silence, long rhythmic values, textural contrasts, stepwise
melodic motion, and repetitive patterns, out of which comes music that is at
once austere and sensuous, without any extravagant use of the orchestra.
Brian Morton and Pamela Collins, editors of Contemporary
Composers, write that Pärts music seems to be hardly of
our time. Yet there can be little doubt that the revelation of his music has
been one of the most important factors in the development of a new sensibility
in recent music.
Sacred music is thus reborn in the religious sensibility of a man
from a small country until recently under the thumb of an antireligious
superpower, well off the beaten path of world culture.
Conductor Paul Hillier who has worked with the composer told
NCR: Pärt uses the simplest of means -- a simple note, a
triad, words -- and with them creates an intense, vibrant music that stands
apart from the world and beckons us to an inner quietness and an inner
exaltation.
Icons in sound
British composer John Tavener was knighted in 2000 for his
contributions to music. His career had taken off in 1968 when his music began
to be recorded on the Beatles Apple label. In 1977 Tavener joined the
Greek Orthodox church. Mother Thekla, the abbess of a Greek monastery, has been
his spiritual guide, and has contributed texts for his work.
Major works of the 1980s and 1990s include Orthodox Vigil
Service, The Protecting Veil, and Akathist of
Thanksgiving, which was given a standing ovation in Westminster Abbey at
its premier in 1988. Tavener was born in 1944. Describing himself as a deeply
spiritual person, he believes that music is prayer. He is also known to love
fast cars and good French restaurants.
Tavener claims that the wellspring of his creativity is his belief
in the divine. Besides the influence of the Orthodox church, Tavener includes
Indian and Iranian Sufi music, jazz saxophonist John Coltrane and many others.
One of his recent works employs Eastern musical instruments like the kaval,
Tibetan temple bowls and a rams horn trumpet.
In talking about a recent work, The Protecting Veil,
Tavener outlines his strategy in composing religious works:
I wished to make a lyrical icon in sound, rather than in wood,
using the music of the cello rather than a brush. The work is highly stylized,
geometrically formed and meditative in character. I have tried to capture some
of the almost cosmic power of the Mother of God.
Tavener feels the religious artist is swimming against the tide of
world culture: We are living in an age that does not believe that sound
is capable of putting us in touch with higher levels of reality. So I am out on
a limb.
If only the church were the wise master it once was! How I
would like to have lived in the glorious days of Byzantine Greece! I would have
been part of the society of icon painters and writers and thus much more
anonymous.
He also sees a messianic role for sacred music: Music can
soften mens hearts. I feel that any future has to do with religions
uniting -- and that music can do that.
Finlands Einojuhan Rautavaara has been named by many music
critics as the best composer of serious music alive today. His music is
ravishingly beautiful, they say, yet stalwart and grounded in mainstream
musical traditions. He calls himself a mystic. His most famous composition is a
concerto for orchestra and arctic birds. Many of his works concern the
spiritual phenomenon he calls angels. His Eighth Symphony was
released first only on the Internet.
Music critic Brian Blackwell called Rautavaara the greatest
composer alive today. His harmonic language is basically tonal, but highly
original -- in particular, his penchant for extraordinary harmonic sequences
that seem to spiral endlessly is very distinctive. He likes luscious
orchestrations, and his grasp of large-scale symphonic structures is second to
none.
Rautavaara said he is fascinated with pure sound. His organ work,
Annunciations, explores every aspect of that instrument, including
turning off the blower while still playing, while his Cantus
Arcticus (Concerto for Birds and Orchestra) incorporates the
eldritch cries of Arctic birds that the composer himself recorded at the Bay of
Liminka in northern Finland. He has even included a synthesizer in his Sixth
Symphony.
His musical experiments are always in service of intelligent music
and sonorous beauty.
Forgetting to breathe
In Vigilia, he has composed a setting for the
Orthodox Vigil and Matins services that exploits vocal effects Im not
sure Im capable of describing, wrote music critic Wes Phillips.
The womens choir chants the Hymn to the Mother of God
in a suspiring whisper over a male drone on the tonic. High above it all, a
soprano soloist sings the chanted words. Its so beautiful and complex
and, somehow, simple at the same time, I find myself forgetting to
breathe.
Born in Helsinki, Finland, in 1928, Rautavaara studied music in
his homeland at the Sibelius Academy, then for a time at the Juilliard School
in the United States, where he studied with American composers Aaron Copland
and Roger Sessions. Like Pärt and Górecki, he wrote avant-garde
compositions, gradually abandoning those and moving toward his own unique
style. The composer claims that it was the music itself that wrenched
itself free and liberated him from the serial straitjacket and
quasi-scientific thinking of modern music toward organic
music-making.
He was written many operas, including one based on the art and
life of Vincent van Gogh. He is currently writing an opera based on the life of
Grigori Rasputin, the monk who helped foment a revolution in the large country
on Finlands doorstep.
Rautavaara treasures his heritage as a Finn, claiming that
this is a country with dramatic destinies, situated between the East and
West, between tundra and Europe, between the Lutheran and Orthodox faiths. It
is full of symbols, ancient metaphors, revered archetypes.
Among his most popular works are several compositions with angelic
titles: Angels and Visitations, Angel of Light (Seventh
Symphony), Angel of Dusk. Rautavaara claims that the angels
he has in mind in these works are not the sentimental guardian angels depicted
on holy cards but rather the beings the poet Rainer Maria Rilke referred to in
his Duino Elegies:
Beautys nothing but the beginning of Terror were
still just able to bear, and why we adore it so is because it serenely disdains
to destroy us. Each single angel is terrible.
Behind the religious and poetic symbol, Rautavaara feels there
exist different levels of knowledge, different truths, those that can be
explained rationally and those that cannot be defined in words. Music is a
language in which one can tell such truths ecstatically but without recourse to
words. If one wishes to find words for them, one might speak of
angels.
Having just turned 70 in 1997, Rautavaara wrote the choral fantasy
On the Last Frontier. Its a meditation on approaching death
that uses as text the last lines of an enigmatic novella written by Edgar Allan
Poe, The Narrative of Arthur Gordon Pym, featuring the final
apparition of a vast human-like figure of snowy whiteness. About the work,
Rautavaara said: I knew I would soon be myself on that Last
Frontier. Frontier means a borderland, the edge of an as yet
unexplored area. I hope my own borderlands will be long and broad, full of
interesting creatures and wonders, secrets still to be unraveled -- and
composed. (An interview with Rautavaara appears on Page 30.)
Ellen Kushner, host of the National Public Radio program
Sound and Spirit, has featured the new sacred music of these
composers on her program. She told NCR: This music is popular, I
think, because its just plain beautiful. And this new
spiritual music is not being listened to in concert halls.
Its playing in our cars and at home. That makes it a very personal
experience, very intimate.
Nobody understands how music works. Its magic,
Kushner continued. Thats what makes it so powerful. Also, a great
artist puts himself or herself, her beliefs and passions, into the work. There
is a spirit there you cant help but be moved by because its the
spirit of their spiritual journeys. Their music mirrors their inner lives, the
inner lives of all of us.
Healing music
Paul Hillier, music director of the Hilliard Ensemble and
professor of music at the University of Indiana, has worked with Arvo Pärt
and with Pärts music for many years. He told NCR: For a
long time the kind of music that was composed just did not attract many. Now we
have composers writing in a way that many more people can find a way into. The
whole modern music scene is an extremely interesting one. Pärt in
particular has tapped into a fertile source of music that is healing in
character.
Einojuhani Rautavaara composed a choral piece based on the
creation myth taken from his countrys folk epic, the Kalevala.
There is something delightfully Finnish, he said, in the fact
that out of all the myriad creation myths this version does not require the
machinations of gods or men, but natural phenomena, passive nature spirits, and
an animal -- namely a small diving duck called the goldeneye.
Describing the music he wrote to express the worlds birth
out of the waters, he said: With an abrupt modulation, the land heaves up
out of the sea. This needs no push from a giant orchestra, just a soprano
soloist singing a simple melody, the cry of the little goldeneye who authors
all that is.
Rautavaara concludes: Music best expresses big things in a
quiet way. If you wish to surrender to the music, as if to a lover, then
experience the message whole, not as a narrative description, but as the
creation of the world itself.
He suggests that because human creativity shares in the nature of
Gods own fertile womb, art has transformative power -- and surely music
is the most mysterious and potent of the arts. These composers and the
musicians who play their work often use riddles to describe their efforts.
Górecki, asked to comment on the phenomenal success of his Third
Symphony, responded: Lets be quiet.
Conductor Paul Hillier said: How we live depends on our
relationship with death; how we make music depends on our relationship with
silence.
Stories abound of people who weep inexplicably upon hearing
the music of these spiritual composers, said Martha
Ainsworth, for whom its poignant beauty and simplicity touches a deep
inner reservoir of joy and sorrow.
The simplest description of how this new sacred music works so
well to move us mirrors modern sciences explanation of our
universes source and fate. Out of a fecund and mysterious silence come
plain tones that beckon to the heart, stir the soul and then return to
brooding, pregnant silence.
By tapping into reservoirs of mythic and religious exploration,
both new and old, and dipping out of the deep well of tears flowing from the
vast human experience of grief and heartbreak caused by war and tyranny, these
composers are bringing to us a genuinely spiritual music experience.
Rich Heffern is NCR opinion editor. His e-mail address
is rheffern@natcath.org
National Catholic Reporter, December 13,
2002
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