1. Peter Frampton & Eric Clapton - While My Guitar Gently Weeps. A somewhat unexpected take on this classic. Airy vocals, with which Frampton takes ownership of the song. And a tight, wiry and fiery dialogue of guitar solos.
Monday, March 13, 2023
Mixtape for March 2023
Monday, January 30, 2023
The Death of the Poet
Goodbye summer, you’re too late now;
because you lied to me that you’d be mine,
but you never came!
Bittersweet, poetic, raw, angry, sincere – all these sentiments and states expressed through the fitting musical language of the “metalcore”
style.
While I must confess that this isn't a musical style with which I am very familiar, or that I commonly listen to, I really liked the band and the song – which led me to look into their other works, as well. And thus I listened to their two most recent albums, Kint a Vízből (Out of the Water, 2016, YouTube, Spotify) and Fekete Részem (My Dark Dimension, 2018, YouTube, Spotify).
And what I discovered upon listening to these albums was - to my delight – a band that truly tries to “make art” (again, within what one could call the rather narrow confines of the genre). This is especially true in what concerns the lyrics of their songs (and you can find their English translation here), lyrics that, in a manner quite seldom encountered nowadays in popular music, are quite lyrical (and intentionally so). And this is precisely one of the things that is most sorely lacking from contemporary pop music - the lyrical quality; and also one of the reasons why current popular music seems so pedestrian, empty, meaning-less and forgettable - because of a lyrical poverty reflected in their minuscule vocabulary, a the lack of a mastery of the language, and in a vulgarity that often verges on the pornographic.
Yet the high model of popular music should be (must be!) something along the lines of the works of a Leonard Cohen, a Simon & Garfunkel, a Bob Dylan, a Van Morrison, or even the Beatles – all of whom, at their best, created sung poetry. And a song that is not poetic is just… banal, passable, forgettable. And thus the landscape of current popular music is quite unlivable – which is why actually encountering an artistic, poetic endeavor, in such a barren landscape, feels like stumbling upon fresh water in the Sahara.
Yes, this is why it was so refreshing and enlivening to find
(even within a fairly constricted musical genre) a true attempt to make art - and to do it consciously, intentionally, in an intelligent and literate way, and daring to speak about the important things. Of course,
one could find a number of youthful faults in these two albums, as well: a bit of emotional immaturity, of hormonal revolt, maybe some self-serving sentimentalism - all of these fully understandable, given the band members' young age. But what stands out from their music are not these minor lacunae – but what transcends what could be expected from
a band of this type, and of their age range. For example: yes, one finds in their songs the genre-typical tone of social critique - yet here it is a critique that does not simply parrot some vacuous "anti-system" clichés, but almost always points further, at a deeper, personal pursuit of the (existential) truth – ultimately pointing toward the core question of, “how should I live?” (And that is a sign of maturity, an intellectual-poetic maturity dearly missing from popular culture today.)
It also helps that the words often have a metaphysical dimension, or ramification, as well – proving again
that they come from a personal search for the truth, and for authentic existence; and not from a mindless repetition of clichés.
And the author of most of the lyrics - and thus the one whose personal existential quest seems to be reflected in these songs - is none other than the band's front man and singer, Siklósi Örs [in Hungarian the family name comes first]. And the biographical snippets that we have about Örs seem to confirm the personal and artistic depth reflected in these lyrics. And thus it was quite moving and joy-giving for me to discover a young artist – a new young poet - who is in the process of keeping the flame of poetry (and the pursuit of art) alive, in the mostly arid field of contemporary popular music - and also to see them endow a relatively shallow musical genre with unexpected poetic-existential depth.
In my mind, therefore, Siklósi Örs appeared as a worthy successor – of course, at a much reduced scale, and within a more modest artistic context - of the young rebel poets of the late nineteenth century (Rimbaud, Baudelaire etc).
And then, many months later, I learned – and it was truly a shock to learn – of the passing of Siklósi Örs, aged only 29, as a consequence of leukemia. “Viszlát, nyár!” And it did hurt to learn this, as much as it hurts to hear of the passing of any real poet, of any true (if only budding) artist – of anyone who tries keeps the flame of what matters alive, and thus inevitably becomes a carrier of this light within the world. I am thinking of people like Leonard Cohen, Norm MacDonald… whose deaths hit unusually hard because they were true artists, true... poets. And so it was in the case of Örs, as well.
I leave you with another outstanding piece from the band – perhaps their most poetic piece, and musically perhaps my favorite. In the lyrics to this song Örs uses the familiar images and sensations of an early morning city bus ride (or metro ride), to reflect and to inquire into his own existential state - and the state of the others.
Monday, January 4, 2021
"Are You Going to Scarborough Fair?"
Monday, December 21, 2020
An Advent Calendar: Day 23
As the long-expected day is approaching, so does the clamoring of the people increase:
Veni, veni, Emmanuel! Oh come, oh come, "God-with-us" [Emmanuel]!
Veni veni, Emmanuelcaptivum solve Israel,qui gemit in exsilio,privatus Dei Filio.O come, o come, Emmanuel,and ransom captive Israel,that morns in lonely exile hereuntil the Son of God appear.R: Gaude! Gaude! Emmanuel,nascetur pro te Israel!R: Rejoice! Rejoice! O Israel,to thee shall come Emmanuel!Veni, O Sapientia,quae hic disponis omnia,veni, viam prudentiaeut doceas et gloriae.O come, Thou Wisdom, from on high,and order all things far and nigh;to us the path of knowledge show,and teach us in her ways to go. R.Veni, veni, Adonai,qui populo in Sinailegem dedisti verticein maiestate gloriae.O come, o come, Thou Lord of might,who to thy tribes on Sinai's heightin ancient times did give the law,in cloud, and majesty, and awe. R.Veni, O Iesse virgula,ex hostis tuos ungula,de specu tuos tartarieduc et antro barathri.O come, Thou Rod of Jesse's stem,from ev'ry foe deliver themthat trust Thy mighty power to save,and give them vict'ry o'er the grave.Veni, Clavis Davidica,regna reclude caelica,fac iter tutum superum,et claude vias inferum.O come, Thou Key of David, come,and open wide our heav'nly home,make safe the way that leads on high,that we no more have cause to sigh. R.
Veni, veni O Oriens,solare nos adveniens,noctis depelle nebulas,dirasque mortis tenebras.O come, Thou Dayspring from on high,and cheer us by thy drawing nigh;disperse the gloomy clouds of nightand death's dark shadow put to flight. R.Veni, veni, Rex Gentium,veni, Redemptor omnium,ut salvas tuos famulospeccati sibi conscios.O come, Desire of the nations, bindin one the hearts of all mankind;bid every strife and quarrel ceaseand fill the world with heaven's peace. R.
Sunday, December 20, 2020
An Advent Calendar: Day 22
On the fourth Sunday of Advent, the fourth candle being lit, the light increases. Yet we still pray, in expectation, and supplication:
Rorate caeli desuper,
Et nubes pluant justum.
Drop down dew, ye heavens, from above
And let the clouds rain the Just One.
And, with verse four of Rorate caeli, we are re-assured that God (through the advent of the Son of Man, who is the Son of God) is near, and (by now) very close to us:
Consolamini, consolamini, popule meus:
Cito veniet salus tua:
Quare maerore consumeris,
Quia innovavit te dolor?
Salvabo te, noli timere,
Ego enim sum Dominus Deus tuus,
Sanctus Israel, Redemptor tuus.
Be comforted, be comforted, my people:
Your salvation will come quickly:
Why are you consumed with grief,
Why is sorrow renewed in you?
I will save you, be not afraid,
For I am the Lord your God,
The Holy One of Israel, your Redeemer.
Thursday, December 17, 2020
An Advent Calendar: Day 19
The road is long. The road is long, during Advent - toward the hoped-for Birth of the Light. And the road is long, between the last supper with the disciples, and the all-too-painful cross; and, along this road, Jesus asks his disciples, "stay awake and pray" - but they keep falling asleep. And the road seems very long, toward Emmaus - or toward Damascus - or toward Rome - or toward the New World - or toward that day about which nobody knows when it will come, albeit everybody knows that it will come, for each and for all.
So the call remains - also as a reminder that one is not alone, on this road (because how could one "remain" with Him, were He not there already? - even if, as in Advent, not seen, but expected and hoped for and trusted to come - or to already be there).
Bleibet hier, und wachet mit mir,
Wachet und betet.
Stay with me, and keep watch with me,
Keep watch and pray.
Sunday, December 13, 2020
An Advent Calendar: Day 15
Third Sunday - and Gaudete Sunday
On the third Sunday of Advent the people continue to call out and to await that the skies rain down the just one:
Rorate caeli desuper,
Et nubes pluant justum.
Drop down dew, you heavens, from above
And let the clouds rain the Just One.
- and, with verse three of the hymn, they yearn for the remission of afflictions, and for the liberation that will be brought by the coming of the Just One :
Vide Domine afflictionem populi tui,
Et mitte quem missurus es:
Emitte Agnum dominatorem terrae,
De Petra deserti
Ad montem filiae Sion:
Ut auferat ipse
Jugum captivitatis nostrae.
See, O Lord, the suffering of your people,
And send the One who was to be sent:
Send forth the Lamb, the ruler of the earth,
From the Rock of the desert
To the mountain of the daughter of Zion
That the same One may carry away
The yoke of our captivity.
The third Sunday of Advent, however, is also Gaudete ("Rejoice") Sunday. Just like Laetare Sunday during the Lenten period, Gaudete Sunday "interrupts" what is otherwise a period of quiet and introspective expectation, with a call to joy. This is the joy of the coming Birth of the One, which is so great, that it penetrates, as it were, through the veil of time, and reaches back into the Advent period, going against the flow of time. The Birth has not happened yet, but the event that will happen seems to irradiate it joy both forward - and backwards - in time. Gaudete Sunday is thus a burst of the Joy of the Birth, within and into the Advent period of preparation.
And Gaudete Sunday is also a reminder that this period of restrained, quiet, partly penitential ("prepare the way") introspection does not exist for its own sake, nor is it "the final thing." Just like Lent prepares the glory of Easter, and as the painful sacrifice of Good Friday gains its completion in the eternalized joy of the Resurrection, thus Advent is also a period that has a purpose, and meaning, in something beyond itself: in the luminous Birth. But, still, there is no Arrival without Awaiting and Preparation. and the Waiting and the Preparation are all for one purpose, to make that Arrival possible.
"To rejoice," then! - and dancing is that most human expression of rejoicing in body and spirit:
Friday, December 11, 2020
An Advent Calendar: Day 13
It is the "refrain" of this period of Advent, isn't it? - the darkness, the obscurity, inner and outer; and us going through it, guided only by the frail, apparently inconsequential (yet ultimately victorious), trembling light of faith - and of a barely daring (yet thirst-quenching) hope.
"Dans nos obscurités
Allume le feu qui ne s'éteint jamais."
"Within our darkest night
You kindle the fire that never dies away."
or, in another translation
"In our obscurities
Kindle the light that will never be extinguished."
Tuesday, December 8, 2020
An Advent Calendar: Day 10
Sometimes the accustomed, oft-repeated words lose some of their poignancy, of their edge; it is a natural and very human process, no matter how beautiful these words might have been, in their original form and meaning. In such moments, though, perhaps a rephrasing, a re-expression that goes directly to the lived, everyday experience (instead of the metaphor) is one of the paths to follow, in order to regain that original freshness of meaning.
The much beloved song, "Ave Maria" - more precisely, "Schubert's Ave Maria" - is in fact an adaptation of a piece written by Franz Schubert, as part of his seven song suite that was based on Walter Scott's poem, The Lady of the Lake. Thus, what we now know as "Schubert's Ave Maria" is an adaptation of "Ellen's Third Song" from said suite; a song which, in its original as well, is a prayer to Mary; but whose Scottian lyrics were replaced with the words of the traditional "Hail Mary" ("full of grace...") prayer. Beautiful music, Schubert's composition - and beautiful words, of the traditional prayer... but by now this is a song so often sung - and sung, more often than not, unsubtly, and "for effect" (relying on a given, guaranteed effect), that I wonder if its real beauty and content have not been obscured by now (at least a bit) for many of us. It is like Leonardo's Mona Lisa or The Last Supper; everybody knows these objects, and that they are supposed to be "important" and "beautiful;" so much so that by now their "fame" and "radiated image" have in fact obscured (for most viewers) the direct access to, and encounter with, the artistic object itself.
While I do not think that that is necessarily the case with the "Hail Mary" prayer itself (although that, too, can happen, of course), it certainly is when it comes to the song, to "Schubert's Ave Maria". Especially since, as said, most of the interpretations that we usually hear are, at the end of the day, unsubtle, inattentive, hurried; they always remain superficial, because they rely mostly on the superficial and guaranteed effect that this song will have on the listeners. Sort of a "greatest hit" syndrome.
It is in this context, then, that I was so pleasantly surprised by, and taken with, Jessye Norman's interpretation of the original "Ellen's Third Song" (which, as said, is a Marian prayer, as well) - a performance that I found so refreshing: fresh both with artistic beauty, and with meaning. And this has to do, on the one hand, with Ms. Norman's interpretation, which enthralls one with the care and close attention given to each line, vibrato, emphasis and intensification - and to the clear pronunciation of the German words, as well. Because, yes, the lyrics also contribute to the effect - lyrics which are, in fact, the very earthly, grounded prayer of (what sounds like) an ordinary girl.
For example:
"Listen to a maiden’s entreaty
... We shall sleep safely until morning,
however cruel men may be." etc.
Not very high-minded, not very metaphorical, but immediate and genuine-sounding, and therefore persuasive; these are the words that any girl might or could say, as her evening prayer, isn't it?
And these two factors - the attentive and delicate musical performance, and the accessible, immediate, and thus fresh anew words, contribute to making "Schubert's Ave Maria" song that we (think we) know so well, fresh again - with reinvigorated meaning (because what is Ave Maria if not the simple evening prayer of a simple man), and with rediscovered admiration for the subtle beauty of the music.
Ellens Gesang IIIAve Maria! Jungfrau mild,Erhöre einer Jungfrau Flehen,Aus diesem Felsen starr und wildSoll mein Gebet zu dir hinwehen.Wir schlafen sicher bis zum Morgen,Ob Menschen noch so grausam sind.O Jungfrau, sieh der Jungfrau Sorgen,O Mutter, hör ein bittend Kind!Ave Maria!Ave Maria! Unbefleckt!Wenn wir auf diesen Fels hinsinkenZum Schlaf, und uns dein Schutz bedecktWird weich der harte Fels uns dünken.Du lächelst, Rosendüfte wehenIn dieser dumpfen Felsenkluft,O Mutter, höre Kindes Flehen,O Jungfrau, eine Jungfrau ruft!Ave Maria!Ave Maria! Reine Magd!Der Erde und der Luft Dämonen,Von deines Auges Huld verjagt,Sie können hier nicht bei uns wohnen.Wir woll’n uns still dem Schicksal beugen,Da uns dein heil’ger Trost anweht;Der Jungfrau wolle hold dich neigen,Dem Kind, das für den Vater fleht.Ave Maria!Ellen's Song IIIAve Maria! Maiden mild!Listen to a maiden’s entreatyfrom this wild unyielding rockmy prayer shall be wafted to you.We shall sleep safely until morning,however cruel men may be.O Maiden, behold a maiden’s cares,O Mother, hear a suppliant child!Ave Maria!Ave Maria! Undefiled!When we sink down upon this rockto sleep, and your protection hovers over us,the hard rock shall seem soft to us.You smile, and the fragrance of roseswafts through this musty cavern.O Mother, hear a suppliant child,O Maiden, a maiden cries to you!Ave Maria!Ave Maria! Purest Maiden!Demons of the earth and air,banished by the grace of your gaze,cannot dwell with us here.Let us silently bow to our fate,since your holy comfort touches us;incline in grace to a maiden,to a child that prays for its father.Ave Maria!
* Today, December 8, being also the feast of the Immaculate Conception of Mary.
Monday, December 7, 2020
An Advent Calendar: Day 9
As mentioned before, behind the windows of a typical Advent calendar one might find, depending on the type of calendar, perhaps a holy card, perhaps a quote, and perhaps a treat - like a piece of chocolate.
This is chocolate.
A plethora of sources and influences intersect in Derek Trucks' (masterful) slide guitar stylings; from, obviously, the blues, to soul, to R&B. to gospel etc. The interrupted wailing, so human voice-like, as it shouts and cries out, and the crescendo and appasionato nature of this fragment, make it all so gospel-like, or gospel-reminiscent.
The full song, "Midnight in Harlem," from another performance by the Tedeschi Trucks Band, can be found (for example) here.
Sunday, December 6, 2020
An Advent Calendar: Day 8
As indicated on Day 1, Rorate Caeli is a traditional chant sung on each of the Sundays of Advent, one verse at a time. Rorate becomes thus a refrain that accompanies us, and marks the main stops, along the road of Advent, each verse deepening our understanding and living out of its meaning, and getting us closer to the awaited goal. This is similar to how on each Sunday a new candle is lit on the Advent wreath, signifying (among others) the modest, incremental, but very real increase of "the light;" that, while we are still walking through the darkness of the night, we are (through faith, and not by sight) approaching the arrival of the Light of the world.
Second Sunday of Advent
Refrain:
Rorate caeli desuper,
Et nubes pluant justum.
Drop down dew, you heavens, from above
And let the clouds rain the Just One.
Verse Two:
Peccavimus, et facti sumus
Tamquam immundus nos,
Et cecidimus quasi folium universi:
Et iniquitates nostrae
Quasi ventus abstulerunt nos:
Abscondisti faciem tuam a nobis,
Et allisisti nos
In manu iniquitatis nostrae.
We have sinned, and we are made
Like unto our uncleanness,
And we have all fallen like a leaf:
And our iniquities
Have carried us away like the wind.
You have hidden your face from us
And you have crushed us
In the hand of our iniquity.
Saturday, December 5, 2020
An Advent Calendar: Day 7
"One dark night,
fired with love's urgent longings ...
I went out unseen, my house being now all stilled. ...
On that glad night ...
with no other light or guide
than the one that burned in my heart.
This guided me
more surely than the light of noon
to where he was awaiting me
- him I knew so well - ...
O guiding night!
O night more lovely than the dawn!
O night that has united
the Lover with his beloved,
transforming the beloved in her Lover."
This is a fragment from the mystical poetry of John of the Cross (1542-1591); more precisely, from his famous poem, The Dark Night. John of the Cross' poetry is a powerful (and, of course, lyrical) expression of his spirituality (or spiritual path), which is commonly associated with the spiritual experience of the so-called "dark night of the faith" (among other things).
More simply, though, and perhaps more immediately, the poem quoted above can be read as a poignant expression of the nature of faith itself - faith, which is nothing else but one's answer to the irresistible (and yet often resisted) call of Love, of the Lover, of the One who loved us first. And, while following this call is as "going through a dark night," faith being the only - unseen yet reliable - light that guides us, this is nonetheless the path that takes one to the joy of man's desire - the already beloved, to the Lover.
Sunday, November 29, 2020
An Advent Calendar: Day 1
Advent is the name for the season that precedes Christmas. The meaning of Advent is to be a time of quiet expectation and inner preparation for the coming ("adventus") of the long-awaited Messiah. In fact, the entire historical period preceding the birth of the Christ could be considered to have been a kind of an Advent; that period during which the people of Israel hoped and lost hope, strayed but were chastised, and returned to the path of God, and then strayed again - all the while continuing on that path and "covenantal mission" of awaiting the coming of the Messiah, who would renew not just Israel, but heaven and earth themselves. And the Gentiles, too, even without knowing it, were they not going through a kind of an Advent? Being in the darkness, does one not desire, inherently, the Light? Being deprived of it, does one not thirst, inherently, for the Truth?
Our yearly Advent parallels thus, in a way, the historical period that preceded the birth of the Messiah. We, too, grasp, hope and lose hope, believe and stray from it - and yet, inherently, qua human beings, can not but long and desire for the Truth, the Good, the Light. And, just like the people of Israel, we too are called to make straight our roads, to level our mountains, and thus to prepare the way (in our hearts) for the arrival of the Lord; and to do this every year, as we prepare for the Nativity.
That is the purpose of Advent; but, at the same time, how can Christmas itself have any meaning, without the Advent? The apparently satiated one does not thirst! The apparently satisfied - self-satisfied, or satisfied with the world - does not see the need for renewing heaven and earth. What meaning can the Arrival have, without an Expectation thereof?
...
In many places in Europe a tradition of the Advent Calendar developed, as a physical aid and accompaniment during this yearly season of expectation and preparation. Typically, an Advent calendar has a number of "windows," corresponding to the number of days between the beginning of Advent and the Birth of Christ (December 25). Opening each window, one usually finds a treat or a nugget of some sort - maybe a chocolate, maybe a holy image, maybe a quote - all of which are meant to ease one's thirst, a bit, and thus to renew one's strength and perseverance during this time of waiting, expectation and preparation.
What I will propose, then, is a kind of contemplative and meditative, artistic and spiritual, sacred and profane, virtual Advent Calendar - perhaps helping us along the way, and perhaps reflecting (on) our condition as pilgrims on this road of Advent.
Day 1 - First Sunday of Advent
This is the traditional Advent chant, Rorate Caeli, that is sung on the Sundays of Advent (one verse each Sunday). Its refrain expresses, through simple but very poetic imagery, the desire and thirst for the "opening of the skies" and the raining down of the Just who will quench man's infinite thirst (and thirst for the Infinite).
Refrain:
Rorate caeli desuper,
Et nubes pluant justum.
Drop down dew, you heavens, from above
And let the clouds rain the Just One.
Verse One:
Ne irascaris Domine,
Ne ultra memineris iniquitatis:
Ecce civitas Sancti facta est deserta:
Sion deserta facta est:
Jerusalem desolata est:
Domus sanctificationis tuae
Et gloriae tuae,
Ubi laudaverunt te patres nostri.
Do not be angry, O Lord,
Nor remember iniquity forever:
Behold the Holy City is made a desert,
Zion has been made a desert,
Jerusalem is desolate:
The house of thy holiness and thy glory,
Where our fathers praised thee.
Monday, April 20, 2020
The Category of Joy (6)
6. Joy as Resurrection
Tuesday, April 14, 2020
The Category of Joy (1)
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| Resurrection (illuminated manuscript, c.1492-1503, British Library) |
And I am indeed persuaded – and thus I start from this assumption – that joy is a category of being, a state of existence; and not something that we do, a category of actions, nor something to be achieved, conquered, made... Rather, it seems to me (at this point, at least – at the beginning) that joy is something like a fine-tuning of our existence to the very truth of our being. But let’s not jump ahead - let’s just look at different examples (or manifestations) of joy (as an existential experience), with the goal of better understanding the specific elements and attributes of this category, hopefully obtaining, at the end, a clearer contour and delineation of what this state of being might be and might entail.
1. Joy as Creation
Monday, March 23, 2020
Opera, in a Time of Cholera (A Travelogue)
La Traviata
Carmen
La Bohème (2008)
Il Trovatore (2015)
So the opera starts with an enjoyable and meaningful discussion between Madame Larina (the mother) and the nanny, and they each have their parts to say about the difference between a young person's romantic idea of love, and the grown-up realization of the duties and responsibilities of marriage - about about where fate and life takes human beings, in general (the realities of life). This dialogue nicely sets the context for the tension between romantic love and dutiful marriage that will be one of the themes of the opera, while also rooting the story much deeper – both temporally, by anchoring it in the past, in the lived experience of these women; and also existentially, by making reference to the general human experience and to its perennial (yet also very "personal") questions. And it is precisely this breadth of the opera (or, to “put blame where blame is due”, of Alexander Pushkin’s poem, on which the opera is based) that I found tremendously appealing; its sweep, both human, cultural, and social – while, at the same thing, involving us in the very specific, personal and passionate stories of its interesting characters.
***
This, then, is the story - or were the stories - of my week-long trip through worlds, times, and music, facilitated by the exquisite productions of the Metropolitan Opera (and by their free broadcasting to the wide public).











