Sunday, October 2, 2016

Copy Teaching the future and history of Bach interpretation 2 Oct

Teaching the history and future of Bach interpretation at Codarts (concept)

As this text is all about quality of sound, the reader is kindly requested to listen to the music examples with good  loudspeakers or good earphones, not with low quality headphones or loudspeakers of,  for instance, a tablet, laptop or smartphone. 

It will be no surprise that students tend to appreciate the new viewpoint of wildness more than The Art of Doing Nothing. Actually, I am thinking about how to use this positive energy in the best way. First of all, I do not expect students to follow my path from Bach to Messiaen and Coltrane; it is far too personal. However, I shall let them think about titles with which Bach explicitly referred to dance, such as Allemande; Courante; Sarabande; Gavotte; Air; Minuet and Gigue. In addition, this statement by Cecil Taylor: 

"Well, you know, I think Western musicians, fine art musicians, what they call fine art musicians--European fine art--they're the only ones who don't dance. Every other--of course these certain stupid Americans--but you'll find in all other cultures, like third world cultures, musicians dance. What they don't understand is when you--when you are playing, whether you know it or not, you're dancing. I always got great enjoyment watching great musicians dance when they play. I mean, to watch Elvin Jones or Art Blakey. Horace Silver, Ellington had a way--and Billie Holiday--those movements. Or Betty Carter."

My second conclusion will be that the course cannot be carried by a single person; there should be a team of teachers. In this team different points of view should represent the variety of Bach interpretation over the years, decades and even centuries. Ideally, all instruments and the voice should be covered, including instruments that Bach did not know. Also the way jazz and pop musicians look at Bach. At the end of the course, being well informed, the student will give his or her own live interpretation of a piece by Bach regarding the future, documented in a digital environment (possibly related to Jaco van den Dool's lectorate Blended learning).

Thirdly, the project will probably also be too big to be defined from beginning to end already. However, I have a clear idea about how to start: the well-known issue of expressions/moods associated with tonalities; in addition how to relate this to the body language of performing. One of the above mentioned video's matches this aspect:


The key of c minor is an interesting issue regarding tendencies in historically informed performance practice and other traditions, which are more based on the heritage of the 19th century. Depending on background, students and teachers may find depth and nobleness in a certain performance misinterpreted and moving towards pompousness, while vice versa a deliberately light and transparent interpretation may sound thin and meaningless to others. Or: suppose a student wants to adapt body language (and possibly clothes) to (supposed?) needs of contemporary visual media. What would appear to be a grotesque distortion of the quality of c minor to some may be regarded as a valuable tool for modern communication by others. The idea is to inform students as much as possible and let them make their own choice at the end. 

Knowing about moods associated with tonalities as described in 18th century sources will only be the first level of information. With all respect to their authors we have to realise that they were basically meant for serious, well-to-do amateurs, not for professionals, let alone that they could match the richness of Bach's universum. Besides, authors from the 18th century did not have the habit of describing emotions in detail, contrary to art and literature from the 19th century up to the present. However, this  does not mean that musicians in the 18th century where unaware of the broad spectrum of human emotions. Therefore, it is recommendable not only to know about the basic moods of the tonalities, but also to refine them depending on the piece. This is where imagination can be very helpful, for instance:

Intimate, quiet expectation in a chorale for the Advent: (under construction)

 (to be continued)

Meanwhile I started to publish instructional organ video's on YouTube that demonstrate a profound and healthy way of practising: first left hand, right hand and pedal separately, then left with pedal, right with pedal, left and right together and finally all three together. This is much in line with my former art of playing with relaxed precision, but with more reference to dance and body language than before. The lessons are also meant to counterbalance the aspect of wildness, because that only works when  supported by good technique.



Copy JSB played by WT 2 October 2016

The art of doing nothing

Inspired by observations of Bach’s contemporaries on his organ playing I minimised my movements as a classical organist in the past almost forty years. I called this The art of doing nothing or The art of playing with relaxed precision. In addition, The art of doing nothing has always been a metaphor for finding silence within myself. The following video, recorded in 2007, is a good example of this art:


or, not on a real organ, but with the digitalised sound of Hauptwerk:


(other examples can be found here: Organ Works J.S. Bach - before the summer of 2016)

Or regarding Messiaen:


During these forty years I also built up my own musical language for improvisation and composition. Among other things, this resulted in becoming a pianist of the avant-garde jazz trio Turnstone: 





Joyful elegance of G major: Kommst du nun, Jesu, vom Himmel herunter BWV 650 (under construction)
Purity and innocence of F major: Herr Jesu Christ dich zu wend BWV 632 (under construction)


The term "the art of doing nothing" is meant as a tantalising paradox with multiple meanings to stimulate the mind. Therefore it can be very misleading and the truth is in fact that it is about the military —or even more than military— discipline, needed to play any music instrument on a highly sophisticated level. Seen in that light I consider my past forty years of extreme discipline as something in need of a next step. In the summer of 2016 I realised that this next step would consist of replacing military discipline by female sensuality, represented for me as a catholic by Maria. This implies integrating the physical sensation of dance into my Bach interpretation. This is so personal that I could only reach that point through my own music. At first this manifested itself in an extravagant way in an improvisation for piano:

Piano Music 18.8.2016







This does not mean that I disapprove of exuberant body language now; it is just an extra tool to create a maximum of variety, which will no doubt be used in future performances. 


A full evening project as an artistic result: The Enchanted Desert

To quote Aristotle: “Through discipline comes freedom”. Or in more poetic terms: forty years of dwelling in the desert of strictness to reach the enchanted desert of imagination. This relates to the title of a full evening project of mine for organ, flute, percussion and with dance and performance:


The Enchanted Desert was premiered in the Der Aa-kerk in Groningen on 30th June 2016.

Finding a 21st century kind of authenticity in new and unexpected ways

Broadly speaking, Bach interpretation from 1829 (the year of the Mattheus Passion’s revival by Mendelssohn) till the first and larger part of the 20th century may be considered as romantically subjective. On the contrary, historically informed performance practice in the latter part of the 20th century up to the present can be regarded as objective, or at least as aiming at objectivity. My personal authenticity regarding Bach is a mix of objectivity and subjectivity: firmly rooted in the historically informed performance practice through my education, but flourishing with the help of the 21st century practice of my own compositions and improvisations. If A represents romantic subjectivity and B historically informed performance practice, I do not want to go from B back to A, but forward to C, representing the present and the future. 



Sorrow and anxiety of f minor:  Prelude and fugue in f-minor BWV 543 (under construction)


Spiritual grandeur and the notion of music as a healing force

I do not pretend to know what Claudio Arrau exactly meant with "spiritual grandeur", but considering the importance of Beethoven (who wanted to heal people with his music) in his life I understand it as a reference to the healing force of music, which I experienced very intensely at crucial moments in my life. If one believes in deeper meanings of encounters with certain persons, then there must have been such value in René van Commenée's bringing Mike Garson (who later became our mutual friend)  and me together in 2006. Mike's goal in life is to present music as a healing force to people.

Speaking of music as a healing force brings me also to Nobel Prize winner Albert Schweitzer, doctor, organist and Bach biographer, whose house in the Alsace I visited in 1985. Regarding music as a healing force in Bach interpretation as the ultimate authenticity...Not only Albert Schweitzer, but also Albert Ayler, one of the other free jazz heroes of my youth. A famous album of his was "Music is the Healing Force of the Universe". Not to mention Cecil Taylor, a father figure to many avant-garde jazz pianists (read what he said about dancing musicians in Teaching the history and future of Bach interpretation)


Conclusion: closing the circle

A circle is being closed now, because Bach, Messiaen and Coltrane were my main motivation to enter the conservatory as a teenager, after falling in love with the organ through Rudi van Straten's lessons. It is because of the overall hymnal character of their music and the organ being simply the most appropriate instrument to receive and transmit their message. To realise that is like rediscovering a lost innocence of youth. A good memory which I have of my entrance exam in 1976 is Jan Welmer's smile when he asked me about free jazz, which I (among other things) had mentioned as my favourite music. He must have liked that out-of-the-box thinking.

I have followed a difficult and unusual path to find a simple truth: music as a healing force for both listeners and performers. Rudi van Straten closes the circle for another reason: as the founder of Stichting Klinkend Erfgoed Nederland he promotes the use of historical organs, bells and carillons among all members of society. After my two crises the high quality digitalised organ sounds of Hauptwerk were of great value to recover at home. But the live experience of playing real instruments can not be replaced in this respect, as Rudi keeps saying as a good teacher.