Archives du mot-clé lecture-performance

Emmanuelle Pépin – Lionel Garcin (English)

Access to the French versions: French

 
 
 

SOUND – listening – GESTURE
in Improvisation

Emmanuelle Pépin, dance and texts,
Lionel Garcin, music

Cefedem AuRA, Lyon, January 24, 2023

 
 

On January 24, 2023, Emmanuelle Pépin and Lionel Garcin presented a lecture/performance at Cefedem AuRA in Lyon, “SOUND – listening – GESTURE in Improvisation”. In 2019, during encounters organized by the Centre Européen Pour l’Improvisation (CEPI European Center For Improvisation) in Valcivières (a village in Haute-Loire), Emmanuelle and Lionel had first presented the idea of a lecture/performance on the relationships between dance and music in improvisation. CEPI was created by the bass player Barre Phillips (1934-2024) to promote periodic encounters between artists involved in improvisation practices. These encounters were at first focused on music, but over time they increasingly welcomed dancers (and sometimes also poets and actors as well).
 
The Cefedem Auvergne-Rhône Alpes is a training center for teaching in music schools and conservatories created by the French Ministry of Culture in 1990. The lecture/performance was part of one of the initiatives developed in this institution, “And you, how do you do it?”, which consists of a performance by visiting artists, followed by a debate with the students aimed at explaining the means deployed to achieve the result observed/heard.
 
The lecture/performance at Cefedem was the second time that Emmanulle Pépin and Lionel Garcin attempted this experimental project of giving an account of research in an artistic act mixing written and improvised texts, along with dance and music. From this event, four documents have been produced for publication in the present PaaLabRes 4th Edition:

  1. The video of the lecture/performance: Video
  2. The text spoken during the lecture/performance: « Spoken » text
  3. The entire text by Emmanuelle Pépin that served as basis to the text spoken during the lecture/performance: SOUND – listening – GESTURE
  4. The transcription of the discussions with the students after the lecture/performance: After the lecture/performance

 

Emmanuelle Pépin is a improvisator-perfomer, researcher and teacher in the movement arts and music.
A long career as a performer, choreographer and teacher has led her to instant composition and performance art.
Associate artist of the artistic and educational development space 7Pépinière with Pierre Vion. See 7Pépinière
She remains nomadic at heart, and the world is her playground. She places the human being at the heart of her artistic and educational approach. She believes deeply in the beauty that each person can carry, and how the language of the body can reveal the being.

Lionel Garcin “is an improvising musician: Sound is his raw material, his clay, his marble block… The saxophone is his instrument. A wind instrument, supposedly. But he knows how to exploit all its sonic facets. The saxophone most often takes him to the jazz side of music; the sounds he draws from his instruments and his very particular rhythms would place him more on the side of the acoustic research dear to contemporary music.”
(J­M Lecarpentier)
See Le Grand Chahut.

After the lecture/performance of Emmanuelle Pépin and Lionel Garcin

Access to French original text: Dialogues après la conférence/performance
Return to home page: Emmanuelle Pépin and Lionel Garcin
 
 
 

After the Lecture/Performance
of Emmanuelle Pépin and Lionel Garcin

SOUND – Listening – GESTURE
in Improvisation
 
Cefedem AuRA, January 24 2023
 
Discussion with the Cefedem students
And
For the Cefedem: Philippe Genet, Gwénaël Dubois, Nicolas Sidoroff
For PaaLabRes: Jean-Charles François
 

Translation from the French by Jean-Charles François

 

Summary :

1. Improvisation in the Instant, and Reacting to Others
2. Experience as Preparation to Improvisation
3. Improvisation as Writing
4. The Body as Support for Improvisation
5. Text and Improvisation
6. Technique through/for Improvisation
7. Learning through Improvisation

 

1. Improvisation in the Instant, and Reacting to Others

Emanuelle Pépin:

As Barre Phillips said after an improvisation: “That’s it, it’s done!” It only exists once: it’s the result of what happened now with you. Nothing was planned, except a text, somewhere, generated by the body… and by our encounter! Thank you very much, because in an improvisation, the audience and its listening, are fully participating to what’s brewing here. You are really partners, and even if, at times – you may not realize it – you are “participators”, “particip’actors” of what’s going on. Thank you to have offered this space. Thank you to you, Jean-Charles, and also to all at Cefedem.

Nicolas Sidoroff (Cefedem and PaaLabRes):

Thank you. As usual, we follow the performance with questions to Lionel and Emmanuelle.

Student:

The speed of reaction to each other’s proposals was quite impressive. Do you have automatisms, as a jazzman can have phrases in his vocabulary within an improvisation? For example, when you make a call, do you know that a given sound will stop at a certain time? Are you conscious of it or not at all?

Lionel Garcin:

For sure, there are vocabularies and textures, and so on, but at the level of the form, there is no call: we don’t know how long it’s going to last, it’s really being decided in the instant. It’s because we’re listening on a global and energetic level, and because we are both in the same space. In fact, we don’t react. Perhaps we react quickly, but it’s not really that: rather it’s happening because we are in the same space, because we understand each other…

Emanuelle Pépin:

… without understanding each other! We don’t understand anything at all!

Lionel Garcin:

Without understanding each other, yes! We can be completely surprised, but we breathe together, there’s an obviousness that comes from listening.

 

2. Experience as Preparation to Improvisation

Jean-Charles François (PaaLabRes):

Does that mean that there’s no preparatory work between you?

Lionel Garcin:

Yes, there is a preparation: we’ve eaten together, discussed things, and so on! [laughs] In fact, there is no preparation other than being connected.

Emanuelle Pépin:

After that, it’s more a question of readiness to welcome what’s being manifested in the air, in the atmosphere. It happens very fast in fact. It’s precisely because there’s no premeditation, no particular expectation that there’s fulgurance. It’s almost at the speed of light, it’s not a reaction. It’s so much wider: for example, here, it’s a duo of sound and movement, but there’s the whole space that’s going to completely modify this relationship, that’s going to make the sound resonate differently here and the body move differently there. It’s not a reaction: at a given moment, it’s a matter of being in the same space of listening, as you said. At the outset that’s what it is, a state of listening. After that, yes, it’s work, it’s an enormous amount of work.

Student:

But it’s not really rehearsal time?

Emanuelle Pépin:

No preparation, no rehearsal. We don’t rehearse, but we do spend time together. Rather, we devote our lives to trying to update our techniques, our tools and transformations in the body according to our moods and state of being. We work really on the instant: “instant composition” it’s here and now, and after that it’s too late! This fleeting lapse of time contains all our experiences. For that, yes, there are tools: I’ve worked for hours in dance studios, on placement for example. I’ve worked up to 8 hours a day. Now, it’s still hours of work, but it’s different, like assessing textures and wondering what I can do with them, almost deconstructing the technique, what has formatted me, to try to find and find again, that is to find each time new ways, in this kind of freshness, how it all comes about, with above all not wanting to reproduce a form. More precisely, the answer to your question is “no.” I have a way of doing things, Lionel has a way of doing things, I recognize his sound, his distinctive touch, his artistic gesture, what all that means in terms of content. It’s a signature, we are all unique. It’s a question of the encounter of a singularity with other singularities that creates something other than our usual knowhow. It’s a mixture of the known and the unknown, the familiar and the completely foreign. If you start by saying to yourself “I’m going to do an arabesque”, it’s over, because that means you’re thinking. If you’re premeditating, it doesn’t work anymore.

Lionel Garcin:

Yes, it’s not a matter of working on pre-established forms, it’s a matter of being in a space of listening: it’s from the space of listening that forms are born. The thinking is there, not as something for producing, but for reading. We read the forms that are in the process of emerging. All the work that goes into composition of the form is there, but not beforehand, it happens after listening.

Student:

When did you start as a duo?

Emanuelle Pépin:

It was during the CEPI Encounters (CEPI: Centre Européen Pour l’Improvisation) in September 2020 in Valcivières, a village in Auvergne, which was mentioned earlier by Jean-Charles. During this event, the person hosting the encounters had asked me, knowing that I was writing, if I could propose something. Lionel was there and I proposed a performance with him, just like that, because we knew each other well. You could call it a lecture-performance. I’ve no idea what came of it, but it was born there, and that’s it! Since then, we never worked again on this project. For today, we just saw each other, we’ve talked about it and it’s still there, it’s in the body and in the communication: yesterday we spent some time together, it was very cold in fact, and it wasn’t in the body, but it was already an act in itself. This is also what happened today: I really don’t know how it went! I certainly didn’t want to know how it would turn out. We didn’t want to know, because if we had, it would have failed!

Lionel Garcin:

But we’ve known each other for 20 years, we’ve been practicing together for 15 or 18 years, not necessarily as a duo. Sometimes there are 12 of us, or 20, I don’t know! As a duo we’ve played maybe only 3 times, including today.

Emanuelle Pépin:

Both of us, 3 or 4 times, yes.

 

3. Improvisation as Writing

Student:

But it’s not really rehearsal time! At the end of your performance, was there no doubt in your minds that it was in fact the end?

Emanuelle Pépin:

No! [laughs] [to Lionel] You had some doubts?

Lionel Garcin:

No! But the ending is important. The beginning, the ending, all this, it’s all fractal: each time there’s a big form, with each breath, each phrase, each period, there’s birth and death, and the acceptance of that which knits the ensemble together. There is an obviousness to it. You can have doubts sometimes, but today that wasn’t the case.

Emanuelle Pépin:

In fact, it’s a form of writing: it’s another form of composition. But still, it’s composition, it’s not anything goes. We don’t throw ourselves into doing things like that, gesticulating, “I can, he can, we can, putt, putt!” – I’m caricaturing a little. It’s about something else. At this precise moment, it’s consciousness in motion. It’s not an analysis of what’s going on, we are not in the process of saying to ourselves “Ah yes! there, it’s the beginning, there, it’s…”, and so on. Being totally “with it”, we are aware of the present, of what is happening, of what already happened: as the piece progresses, memories are combined and accumulated, creating in itself an organicity of duration.

Lionel Garcin:

It’s organic, yes!

Emanuelle Pépin:

There’s an awareness, which I call contemplation. At a given moment, our ability consists in being able to contemplate what’s happening. Creating a sufficient space allows to feel, listen to, and measure what ‘s in the process of happening, to reach this consciousness of writing, but it’s not intellectual.

Lionel Garcin:

It’s not, it’s the ability of the body, it’s alive. In fact, it’s just simple, organic. As it’s alive, it’s already there.

Student:

In the introduction, there was a long moment of silence, and in fact it had already started. I don’t know how other people perceived it, but we heard every small noise, every little sound… I saw that you reacted to everything: at one point, I moved my foot and there was a look on your part as if there had been a sound. The floor creaked, tables were moved in the room above, etc. Each sound takes on a different importance. As members of the audience, you’d said to yourself “Ah! this happened or that happened, and it generates reactions”. It’s true that it’s spontaneous, here we are in a piece at a time T, and it’s already passed! Tomorrow if you do it again in the same place and with the same public, it will be something else again. I appreciated a lot the moment of silence at the beginning, because I think that sometimes we don’t take enough time, because there is an audience, and we have to perform, that’s that! Here, the silence was like inviting children to “hush, listen!”

Emanuelle Pépin:

It means taking into account, taking into consideration the space in which the piece will take place. It’s the space that “invites us to”. The space consists of elements, like plants outdoors, or all of you, here, indoors, that create the “setting” in quotation marks. As everything starts from this act of listening, it’s not a question of wanting to put yourself in a listening situation at all costs, but silence offers this – even if the silence, in a sort of way, doesn’t exist because there’s always rustling, even our bodies resonate. And this, you can feel it in the air. It’s an activity, a “tension towards” and that’s what we create with, which also applies to writing.

Student:

What about the choice of outfit? It seems that you didn’t come dressed by mere chance. Is it part of an improvisation? Is it a choice?

Emanuelle Pépin:

Yes, it’s a practical choice. I don’t have many pants with which I can, for example, make a sudden movement without tearing them apart from front to rear! That’s what happened to me before, so I try to find materials that are strong enough. But it depends: today I had two additional pants, but I saw that the floor could have caught me. It’s not that I fear for my pants, but it would have interfered with the movement, or else I could have play with them, but well…

Lionel Garcin:

I was under the impression that the meaning of your question was that it wasn’t completely improvised because we’d already chosen the outfit.

Student:

That’s it. Was it more than a choice for comfort?

Lionel Garcin:

I never asked myself that question, I take something I’m used to. At the same time, improvisation is only a matter of choice. All the same, there’s a given writing, the instrument is a writing, there are constraints, there are limits. It’s also the case for the body and the space. We write with what’s there, we’re not in total indetermination, so it’s part of what’s given to us.

Emanuelle Pépin:

Then, it all depends on the situation. Here, it’s all about working specifically with sound. As I was saying earlier, I can have a perception of sound through the skin and through the body’s tissues. But there are materials on top of the skin, and if these materials aren’t breathing or porous, it cuts off listening. On another occasion, I worked with a visual artist who was making calligraphy on large strips of wild silk. I didn’t know him, but I’d observed his work beforehand. So, I chose an outfit with a fluid quality and with colors that were not going to clash with his material. Yes, there are sometimes scenographies for which I bring in materials and objects.

Student:

Earlier, you talked about simplicity. I’m not sure about dance, but musically I found that there was a lot of complexity: circular breathing, research into timbres, sounds with or without reeds, etc. Did you acquire these capacities before or was it the fact that you are involved in research that led you to these areas?

Lionel Garcin:

It might be because I am attracted to it, but it mostly came through practice. I didn’t learn these things beforehand. All this vocabulary was born out of improvisation practice, particularly improvisation in large ensemble, with several musicians playing other instruments. There’s a desire to go towards them, to compose with them: you find themes that combine and all the play with the body enables you to find things. So, this vocabulary was more generated by practicing improvisation.

Student:

For me, certain things appear to be complicated, but in fact they became simple, is it the way you see it?

Lionel Garcin:

Yes, when I speak of simplicity, I’m not referring to the content of the music, its relative complexity… Simplicity is the basis on which the body lies, like with the simplicity of listening. Then, what’s built on it is another matter, yes.

 

4. The Body as Support for Improvisation

Student:

I have a question for you, saxophone player. In music, we are a little bit educated in a logic of body statism: sometimes we don’t really know what to do with our body on stage, even we’d like to hide it. But you, you moved all over the place, you were in movement, you danced too?

Lionel Garcin:

I practice a lot with dance, so it may happen that after a while you get fed up with the instrument, you don’t play it for three days and you only work with the body. Because sometimes the instrument is so cumbersome! When you want to rediscover the simplicity of being connected to organic things, the instrument sometimes gets in the way. There is so much technicity needed for reconnecting with the organic, that you have to develop other techniques that are immediately organic: working through the body helps you to access this organicity that you’re trying to prolong with the instrument. But when I play concerts, I don’t move, I love to be only in the sound, with feeling the body, but with the body immobile. Well immobile… you have to move, but it doesn’t do the same thing. Today, I’ve taken more the space into account, but most of the time I prefer to be simpler and concentrate on the music.

Student:

Is it like a “letting go”?

Lionel Garcin:

Yes, letting go, in the sense that once you have given all the importance to space and sound, you tend to disappear as a separate person, and to be freed from yourself, giving way to all the rest. It doesn’t necessarily last a long time, but…

Student:

All that you mention here, speaking of space, of life, of composing from what already exists, of concentrating on the present moment, I have the impression that it’s linked to precepts like Buddhism, personal development, a sort of ancestral wisdom. I would like to know if you had been involved in these kinds of sciences, because the lexical field of feelings and emotions comes up often. Do you rely on these precepts, or have you developed these sensibilities over time?

Lionel Garcin:

Yes, I think it’s connected. For me, the traditions you mention are also part of our culture, in poetry and art, even if sometimes we’ve lost them in some ways. I came to music because, without realizing it, I was lacking that dimension. I was going towards academic research in the sciences, when I met Barre Phillips, with whom I felt there was another dimension that I didn’t have. And then, through the body too, because it all functions in connection to sensations. In dance, they have a phenomenal knowledge of the conscious body, so it’s necessarily linked.

Emanuelle Pépin:

And then, there are all the approaches to somatic technic. As far as I am concern, I didn’t go looking outside the institution. I come from the Conservatorium and the Centre National Chorégraphique, with a real discipline in different dance techniques. At a certain point, I felt limited in the expression of the living, the gesture, the relationship. When I met choreographs from American line of work in France who were developing this kind of approach, I thought: “This is it!”. It was through work that things became clearer. I read a lot, and I also listen to the ways people function. In these practices, that’s what is being developed and refined, in order to try to get to the source of listening and create the space for a relationship between our inner and outer worlds.

The same previous student:

What keeps coming back is that every time you have artistically achieve a background and an education, you have to go through a process of unlearning. To go further, you always go towards these great expressions, because they are more liberating, they allow you to feel more profoundly, and to access a certain form of freedom. Many musicians and dancers turn to improvisation, because apparently it both liberates and connects. Is it the path to be taken by everybody?

Lionel Garcin:

For me, improvisation is like a philosophical and poetical practice of discovering reality through practice, linked to our history and that of other civilizations, which exists outside the consumerist production of the artistic industry. It’s something else.

 

5. Text and Improvisation

Jean-Charles François:

Could you say a few words on the relationship between text and improvisation? Because what’s also interesting in this context is the tension between improvisation and a predetermined text: there’s the integration of the fixity of the text in improvisation, the written text that’s read at a certain time, and the text outside the written score that’s perhaps improvised. This relationship appears to me very interesting.

Emanuelle Pépin:

I think I would need more time to answer. As it happened three years ago, it’s still very new, and I don’t have any distance. What I can say is that the text comes from practice and experience. It’s become a form of score. But in the car coming here, I thought: “How am I going to proceed? Am I going to follow the text, to read it?”, knowing that I have difficulties to project my voice in performance. In fact, I considered the texts as an improvised piece in which perhaps you could – it was reassuring to use the word “perhaps” – let the word come. In any case, it’s as if, in the movement, the text and the words were there all the time.

Lionel Garcin:

Yesterday, when you read the text to me, it was clear that it couldn’t work like that, just by reading it. Even if it comes from practice, it would have to be updated to the present time and reincarnated. It’s the fact that you re-improvise it in the very instant by having the basis of the written notes.

Emanuelle Pépin:

Yes. In fact, it would not have been right to just read it.

Lionel Garcin:

That would only be illustration.

Emanuelle Pépin:

Even if sometimes the gesture called for the word and the word called for the gesture – gesture in the broadest sense of the word: the dance or sound gesture.

Lionel Garcin:

When I hear these phrases, it’s as if they confined me in a place of listening, giving me a new perspective. Perhaps I wasn’t listening that way, but it makes me read what’s going on from another point of view. It doesn’t necessarily mean changing what’s going on but reading it from another point of view. I don’t know if it’ll change the way things are, but it changes the way I read it.

Emanuelle Pépin:

Yes, it changes listening, and it changes the sound.

 

6. Technique through/for Improvisation

Philippe Genet (Director of Cefedem AuRA):

I would like to come back on the question of formatting, and then of liberation. Most of the students here, who will be teaching or are already teaching, are wondering about the transmission of these kinds of practices. Sometimes, today, in order to free oneself from an academic teaching, improvisation is often mentioned in our courses as a way to bring precisely both a form of freedom and a new language. I’d like to know whether sometimes you have to deal with transmission, by teaching workshops, or courses, and how you apprehend this type of approach. Do you have to wait until you have acquired a solid technique or can you, immediately, in a very intuitive way, have an approach that perhaps allows people to become aware of their own body, gesture, and instrument. Is it a possible entry to musical or dance practice for young children?

Lionel Garcin:

Yes, it can be done directly, immediately, that’s for sure. But you can free yourself without improvising. A performer at the top of his/her art doesn’t need to improvise. I don’t know, that’s a big question really! Yes, we lead workshops from time to time, but I am a little bothered when it’s taught, as if it’s a form that could be taught, when in reality it’s a rather anarchic practice.

Emanuelle Pépin:

Yes, but at the same time there are a lot of tools, very concrete entry points. Whether for dancers or musicians, the relationship to the body is already an enormous issue. And this represents many hours of practice, of work: you can enter through the awareness of the skeleton, the relationships to gravity, the displacements, the architecture, the situation of the body in space, the sound gesture, the musician’s gesture with the instrument, the body of the instrument in space, the body of the instrument and the musician, the sound textures, pitch, and effectively how to live it too. The working approach to improvisation consists in going through the body, but that doesn’t mean that it’s going to be dance.

Lionel Garcin:

And going through situations of not knowing too.

Emanuelle Pépin:

And not to reject technique at all, on the contrary, it’s fabulous! This said, when you have a public of persons who have never practiced dance, you observe an astonishment, like a state of infancy, a generosity, without a priori, a “dare to go”. Often, there’s a great deal of awkwardness, but with a certain sensibility too. Sometimes, with people who come with a really solid background, you have to find ways to address differently their relationships to the instrument, to the space, to others, to writing, as simply taking these things from another point of view. Improvisation is not necessarily an entry to freedom.

Lionel Garcin:

You can also get locked into it too.

Emanuelle Pépin:

Yes, completely! It’s just a question of “being there” and it represents a hell of a job, involving sensations, perception, awareness of space, awareness of how sound travels, how to compose, etc. There are so many tools to play with!

Lionel Garcin:

In terms of teaching, the improvisation scene is very close to the social structure of traditional communities, in the sense of being all mixed together from beginners to lifelong practitioners, which doesn’t pose any problems. Many sessions of collective practices take place where all people are together, like in a village where there are percussionists, old and young, playing all together to find some common ground. That’s also how you learn, through practice. So, you don’t necessarily need to have a technique from the start, the technique will come along. This dialectic with technique and acquired knowledge is of great importance. That’s the way to go forward.

Philippe Genet:

In academic teaching, it’s not the case: you have first to develop a technique before being able to go further. It seems obvious that improvisation arrives at a given moment, like a door opening leading you at once to another universe, to other spaces. My question was directed towards knowing how you can articulate this. I say that specifically here at the Cefedem where the pedagogical issues are put forward: how to articulate this entry, knowing that it modifies the relationship to writing? You had no scores, except the text on the floor. How to proceed when writing is already very present in the practices?

Lionel Garcin:

This raises the question of the relationship to desire. Why should we have to acquire from the onset this or that technique? Through improvisation, you realize that you are already into a live practice, or in the real world like in a martial art fight. You’re inside it, it’s not a theory that will lead you to a practice in 10 years’ time. You’re confronted with the real. And when you feel, for example, that you cannot go through it, and that you don’t have the technique, that’s when you can turn to academic teaching (or not). You must develop this technique because you feel in your body that you need to go through it because you are stuck. So there, it can be something that awakens the desire, or rather the necessity to do it.

Emanuelle Pépin:

I often work in a lifelong professional circus arts training center. I’ve been hired to give technical classes on condition that, at the same time, I offer improvisation workshops. It’s all done together. For example, it’s obvious that to do a triple somersault on circus apparatus means taking a great deal of risk because of the volume and mass involved. It requires some skill and generates a lot of fear: some people can’t get over the fact of throwing themselves backwards like that, even with a harness, and in this case, they turn to jugglery. However, if you do a work on the state of imbalance, going a little further towards falling, feeling the floor, working on gravity, rebound and trust with others, then all of a sudden, it’ll be possible to climb 4 meters high, on a little platform and to throw yourself backwards. Whereas to go only through technique, aiming at the figure – we call that a figure to be performed – you lose many people along the way. It’s a shame, because through other means, be it sensations, perception, the imaginary, or creativity, technique can be nourished by all these experiences and enable you to surpass your own abilities in unexpected ways, that’s certain! I think that in teaching, in training contexts, it’s quite good to put these on the same level right away, even if it’s to go more in-depth into a technique, whatever it might be, to refine it, to master it, but also to have a more “open” approach, if you can call it that way.

Nicolas Sidoroff:

I will intervene here on two levels:

a. In a 6-minute Ted-talk video, a trapeze artist, Adie Delaney, explains how she changed her trapeze teaching method.She explains that one says usually: “You’re going to put your foot there, and then your hand has to climb up the rope” and so on. However, some people are extremely scare, even though the trapeze is relatively low: there is a moment when you have to sit on the crossbar, and hold on by yourself, it’s not at all obvious to do. She says that she’s now trying to accompany the body progressively to include people in this learning process. If it will take you three months to dare to take your hand off the rope, then you will take three months, it doesn’t matter, because it will learn you how to read the body’s signals, to have a really specific relationship with the body, and to know how to listen to it. I compare this with the whole background of schools, notably artistic, that remain hyper-excluding: “If you can’t do what we ask of you, you are out! In any case we don’t need many orchestral musicians, let alone soloists!” And if you don’t understand that, they make you feel it with two or three sharp little evaluations (etc.), and then you find it hard to start over, or you start over somewhere other than in an art school. (I’m saying it this way, but that’s not what the school explains!) I think that there’s a rather interesting relationship with school that needs to be explored, at least in terms of how to include people in this type of learning process.

b. The second point concerns the sort of ideal that Lionel presented, with the meetings between very advanced people and inexperienced people. I’ve witnessed many discussions after improvisation sessions, in which the participants no longer wanted to work together and expressed their frustration. In reality, this welcoming space that you’ve described concerning the body, the space, ourselves, yourselves, is a relationship that needs to be constructed. It’s not innate, and some people have gone through schools that have prevented them to develop this kind of thing. How do we make sure that in the space we create, in the practice we manage to create, people who aren’t very well equipped can find tools, and that the ones who are a little better equipped can include these people. This is what I call “peripherical legitimate participation” that you can find in certain traditional practices. Jean Lave, a researcher, has highlighted it in African tribes, in the making of bags or baskets: you find the experts at the center, who make them very quickly, and next to them those who know a little less, who watch a little and take a little longer, and then those who know even less, who watch… and struggle! Which doesn’t matter, because the bags and the baskets are already done. And all around them, the kids are circulating, watching, touching, etc. and developing a peripherical learning process that is becoming increasingly central. This type of learning is not at all obvious to implement in our societies.

Lionel Garcin:

No, but it exists in small doses.

Nicolas Sidoroff:

I am not saying that it doesn’t exist, but that you must pay attention a bit to it, so that it can exist.

 

7. Learning through Improvisation

Gwénaël Dubois, Cefedem AuRA:

I’d like to come back to the relationship between interpretation and improvisation, as well as the question of technique that is nourished by improvisation, and the whole academic relationship we have with our heritage. I’m thinking, for example, to the 19th Century classical repertoire, where composers like Chopin or Liszt laid the foundations for all the pianistic technique played today. There isn’t a place in musical higher education where pianists aren’t asked to play a Chopin Etude at the admission exam, when in fact these pieces were composed through improvisation. It’s quite an interesting point to raise: the two volumes of Etudes published by Chopin before the age of 25 were built through improvisation. These pieces are indeed very difficult to play in an approach where you want to play the repertoire. You have to work as if you could achieve that, which is very difficult because you don’t go through the creative processes he used, in which he without a doubt felt great. There’s the famous example that has been noted in a student essay at the Cefedem: Chopin told his students to play his Etudes “with ease!” even though they’re horribly difficult. Each Etude, as their name indicates, focuses on a particular aspect. But in today’s teaching, it seems to me that we can perhaps think about how to reconsider the heritage as a way to improvise. How to work with Mozart without playing Mozart, but improvising it, and trying to use the same improvisation procedure? The idea of desire that you raised is also very important: should we start with a more or less free improvisation, to see where it might lead us, then approach a composer from there? There’s no magic receipt, but you really have to rethink these elements. Because those composers, who produced incredibly difficult pieces to play that today confine us to a rather pathetic academism, were in fact improvising.

Earlier, you said: “If I think of doing an arabesque, it’s over”. You can find the same thing in interpretation: when you are playing something that pose a bit of a problem, if you think: “There’s an E flat”, it’s over, it falls flat on your face. If you think: “It’s hot, this passage!”, it’s over too. In fact, it’s not because you’re thinking that you’re failing, but there’s a bit this kind of thread where you have to let go, but not completely because otherwise you can’t make it, you’re no longer conscious of your body. I find that there is a quite complex duality. Is that what reunites us a little, whatever our practice? Whether it’s completely free improvisation or completely academic academism, I have the impression that ultimately, what unites all practices is this sort of thread that you have to let go while you’re playing. That’s certainly something we could work on.

Lionel Garcin:

These questions are really interesting. I don’t have any answers, but these are issues that I’m putting into practice in my own work. Concerning what you’re talking about, this thread, I have the impression that the thinking actually pulls us out of the thing. If it’s there as a comment, it deflects us from the thing. It’s not by letting go that you’ll be more in your body, it’s the contrary: it’s when you’re in your body that you’ll let go, let go this manner of commenting. The thinking has to be there, but it should be transparent, as a reader of what’s going on, as a silent reader.

Gwénaël Dubois:

From the point of view of teaching, I think that it can be taught, or at least shared. We are talking about it, so it’s evident that it represents something tangible. Maybe we shouldn’t systematically target pieces ever more difficult, but that it might help to work on easier pieces.

Lionel Garcin:

I am not an interpreting musician, but at some point I wanted to know what it meant to feel like an interpreter. I didn’t do it on saxophone, but I worked on piano pieces to get inside them, and I have the impression that effectively it’s important not to go for things that are more complex than what you can do, but on the contrary to choose what you can grasp as a whole and go more in-depth into states of being, have a focal point, a piece, and then for example approach it in many different ways. Starting with a support that you know allows you to focus on the origin of the rhythm in the body. In other words, having different levels of reading that you can name and giving yourself the possibility of going deeper into the sensation, but with a defined form that you know better and better, rather than: “That’s it, it seems to be working at the external level, so I can move on to a more difficult one.”

The composers like Chopin created their own technique through improvisation. To open up the possibility of having one’s own individuality within a collective, or a culture, is an interesting proposition. For example, if I had to play the etudes of the things I do improvising, not only I would not be capable to do it, but above all it would bore the hell out of me!

Gwénaël Dubois:

In the same logic, research has shown that the pieces by Czerny, which are given to all kids in conservatories, were originally intended as support for improvisation. Since then, they’ve become pretty awful pieces! Czerny used them as basis for improvisation with taking the motifs and developing them in all kinds of combinations. It’s a bit like transforming your playing techniques into studies for the students.

Lionel Garcin:

I’ve already been asked! It reminds me of the Indian classical flute that I went over there to study for a while. It’s highly codified, but the way it works is amazing. There’s a form there, with different levels of working with it: the technical level, the emotional level, the spiritual level, etc. When you learn a raga, it’s like working, let’s say, with a Lydian mode, but if you play a Lydian mode, it won’t necessarily result in a raga, because there are intonations, augmentations that create the emotional sensation of that raga. All this is named and worked on, and every day it’s recast. Day 1, you learn the scale and one or two little motifs, and you have the impression that you’re going to do it all over again on day 2, but not at all, the day 2 is completely different, improvised in fact: the teacher starts to improvise with the student, at a certain level, and transmits to her/him little fragments of phrases. Each day it’s new, never the same twice. And after a while, it’s like a field that is created, a melodic field, a field like in physics, there, which is clear, but which is never completely fixed.

Student:

What you’re doing is difficult for most people to listen to. Are you able to make a living from it and ensure that this kind of performances could be long-lasting?

Lionel Garcin:

We try to panhandle with this, and it doesn’t work out too well! You see, today is the second time we’ve done this in three years’ time, so…

Same student:

But you mentioned also other groups…

Lionel Garcin:

Yes, I make a living more or less from improvisation, after which, additionally, I do other things as well sometimes. Improvisation has very little visibility in institutional places, so it’s very often done in underground and poor economics contexts.

Emanuelle Pépin:

I don’t say “I improvise” anymore! For example, I’m invited to perform at a contemporary art museum, and they know that I work in improvisation, but… it’s not said. Obviously, I went several times to visit the museum, I’ve done a lot of research, there will be a storyline, but whatever happens, I’ll be improvising at the time. You also have to think about how it can get to enter places that don’t initially program what you are doing. I experienced this situation for more than 30 years. I give a fair number of workshops, and for me they go hand in hand, pedagogy is very nourishing for creative work. When I intervene in long-life professional training centers, it’s through improvisation. When I play in groups, I improvise. When I play on my own, when I do performances, whether in museums or notional theatres, they don’t necessarily know that I’m going to improvise, and when I tell them they don’t believe me anyway! Many times, after a performance people say, “but it’s written!” Yes, it’s written in the instant, but it takes different forms each time.

Lionel Garcin:

And after that, there are set-ups or agencies [dispositifs] that can be used in other places. For example, I propose a work based on bird calls, in which there’s a lot of improvisation, in fact practically everything is improvised. But the set-up is like some writing, and there is something about it that’s very attractive: we are five soprano saxophonists playing 20 meters apart, each one in a tree. In fact, it’s the same work as we did today, with additionally a work on bird language. So, you can widen and develop improvisation practices using all kinds of different set-ups.

SOUND – listening – GESTURE

Access to the French original text: SON – écoute – GESTE
Return to home page: Emmanuelle Pépin and Lionel Garcin
 
 
 

SOUND – listening – GESTURE
in Improvisation

Emmanuelle Pépin [1]



February 2019

Translation from the French
Jean-Charles François

 

Summary :

Part 1 : SOUND-listening-GESTURE in Improvisation
Part 2 : SOUND-listening-GESTURE in Instantaneous Composition
The moment of composition
Listening
Muscles, listening to space
Fasciae, listening of the unspeakable
Bones, skeleton, listening to space
La colonne vertébrale
Articulations, listening to space
Organs
Liquids
Veins, arteries, capillaries
Nerves
Our senses, listening to space
The surrounding space, external listening
Sound, Time
Lines of Sound
Textures and sound materials
Conclusion

 

Part 1: SOUND – listening – GESTURE in Improvisation

Dance and music are definitely linked. More precisely, movement and sound.
Each of them draws its origin from the body, from a conscious body.
They spring from an act of presence.
Here is their source, down deep in yourself. Within reach.

The emergence and propagation of sound or dance phenomena take different forms, the one more visible, the other more audible. Although!
The dance creates some sound, born from the sound itself – a distant sound within you, a breath, a beat, a vital impulse.
Sound originates from an instrument that someone plays, it stems from the body, from a movement, the sound is movement. Movement, visible “reasounding”.

In an improvised piece, dance, and music, exist together in the same space, dancers and musicians are linked together by act of listening and contemplation, to play a trick to the passing instant.

Fulgurance.

Letting yourself be invited into space itself.

Here, I am not proposing improvisation tools or scores. They are already integrated in each of us, dancers and musicians. It’s part of our discipline and practice, which here also, work hand in hand in improvisation.
And I’ll situate my point of view more on “free” improvisation without a pre-established code.
Rather, it’s a shared experience of listening, and an immersion in the body.
Body of the dancer, body of the musician, body of the instrument – body of listening –

It is obvious that the components such as rhythm, duration, texture, pitch, volume, notes, silence, melodies, points of attack, off-beats, impact, resonance, resonance of resonance, stop, jerking, pre-movement, energy, pulsation, tempo, sound sources, propagation, direction of sound into space, scores, inputs-outputs, superimpositions, interweaving, are elements with which the dancer plays. The musician too.
The musician can also accompany the dancer, the dancer can accompany the musician, musicians and dancers can accompany each other, or not.

Perhaps rather “s’accom-posing” together.
They share these memory expanses, these territories of accumulated impressions and experiences and constantly renovated by the freshness of the Instant.

Everyone, according to their skill, amuses themselves, but at the same time lets themselves be traversed, and intuitively listen to the sound path in space, in the instrument, in the body.
More skillfully, the artist can feel the places of the body precisely touched by sound through its impact, its rebounds its pauses, its texture, its speed, its impetus, its surges, its intensity, its quality, its disappearance, its resonance, its circulation, its challenges to our cells, our memories, our emotions, our buried reservoirs.
He can just let being touched.
The musician or dancer can even sometimes feel the energy(-ies) particles modifying space and our presence.
He composes with the invisible.

The body and all the layers and components – skin, muscular tissue, fluids, organs, lymphatic endocrine systems…, intern rhythms, state, temperature – welcome sound.
The body (of course the dancer’s, but also the musician’s) is a resonator, a channel through which sound circulates, activating and transforming our presence.
The dancer listens how the resulting gesture takes its place, is invited into space in the same way as the note, as the sound. As a gestural sound, a silent sound.
 
 

Contemplation and listening to space are at the heart of improvisation.

Contemplation and listening to space are at the heart of improvisation.
 
 

Attention drawn, with the eyes of a child, on the phenomena.
 

The strength of trust
 

A body-landscape, a body-space, a body-resonator and resonating, a listening body.
An organic state, sensitive, poetic, and a space for creation
 

How space offers us the possibility of creating, of transforming of being transformed.

How our presence (musicians, dancers, audiences) modifies space, architecture, sound, atmosphere.

And finally, how the dialogue between bodies and space itself is achieved.
How listening activated in each of us transforms the space and thus through it the composition.

Listening is at the origin of the composition.
 

How, through this organic, intuitive, sensitive agreement, musicians, dancers, poets of the instant grasp phenomena that are in process of being manifested, at the same times as meaning emerges, the meaning of the unexpected, of composition, of discovery, and of writing.

As a performance and dance artist in instant composition, what interests me here is just sharing what I’ve seen appear regarding the relationship between music and dance, sound and movement. The dance movement contemplated as silent sound movement, an energy whose trace is invisible, but that can be grasped by attentive listening. And sound movement is not only an audible trace, but also an attentive gesture issued from the body.

Listening is common.
It’s in the midst
 
 

There would be a whole inventory of obvious and sophisticated correspondences between sound and gesture particularities: complementarities, similarities, also taking into account the characteristics of the instrument (form, matter, resonance, weight, relative ease of handling, texture, origin, use, sound, and the sound that each musician creates and allows to express itself).
 

There would be also a whole inventory of possible scores, of all kinds of codes, enabling us to play together. But this is rather part of the work, the learning, the discipline that each of us every day artistically refines.
 

Above all, it’s the question of the phenomenon that is manifesting itself that interests me, and how listening and contemplation are at the heart of these manifestations with which we play together to compose in the instant.

So, it’s how can we focus our attention on what we have in common, our breeding ground: our presence, our listening, our body and space

And it’s just a moment where we are going to open our listening ranges. And welcome what is happening, attempting to put aside our representations, our expectations, our a-prioris.

My body lets thoughts emerge, a cognition, a re-cognition.
My body in presence, my body in dance. It’s a play on words and on bodies that are here expressed.
My body in consciousness or rather the consciousness or consciousnesses in movement in my welcoming body.

Strictly speaking, it’s not a lecture, nor a workshop, it’s another form that I am not able to name. You become all at once listeners, spectators, actors.

Therefore, it’s an experience in listening, and paying attention. Also, in looking.

A tension towards

At the same time a tenuous and flexible thread is held, towards what is manifesting itself in and around, and to identify, to perhaps note what is going on, while allowing this question of the relationship to emerge: dance and music in one’s own experience.
 
 
 

The space between oneself and the world.
This living space, vibrating in-between, in the midst, open.
 

The space that we all simultaneously share, dancers and musicians, improvisators – poets of the Instant, the fulgurating Instant, of the un-wise passing of time.
Time- traverses
Space od freedom, of conquering each instant – refreshed
Space of dignity and responsibility.

The space of listening and contemplation offering and sharing together the appearance of a manifestation that occurs at the same time.
Pre – what which precedes – birth, appearance, surge, unfolding, disappearance of an event (sound, gestural, or other), resonance – resonance of resonance, grasped by our perception and our consciousness.

The listening is common to all.

It’s in the midst
 

To be in the midst
To be at the heart
To be in relation

We are beings of relationship, and we can’t do otherwise but be connected. Connected with our environment, of which we are an integral part.
We are a place, a space in a larger space: the world
A point in the midst of a range
A detail in a globality
A tiny “whole” in a sensitive body.
A passage place
of traverses
A unique territory daring to welcome
and share, through sensitive play
A common space where gesture, whatever its form (danced, sonorous, pictural) is projected from the instant and is inscribed in a radical and ephemerous writing.
A writing of the ensemble – of unity.

Our body is an expanse of listening, of lives, of palpitations, of pulsations, of beats, of ceaseless flow. Our cells are continuously renewing at the same time as others die. Appearing and disappearing held together.
We are composed of rhythms, of large oscillations, that resonate with the world. An inner soundscape and, driven by this vital beat, an breath radiating through our whole body, which in turn resonates from our being, our history, our identity, our culture, what makes us what we are.
Flux and reflux.

Transformation(s)
Trans-mutations
 

The space within us listens to the beat of the world, and the space listens to us
Porosity.
It’s already a silent dialogue, as if muted –
A universal “breathing”, cognition and recognition known by each of us.
A mystery too.
An irremediable friction between the unknown and the known.
And it’s with this that we move on, compose, improvise.
The unsuspected.

We discover and refine our Feeling for space
each time!
We actualize in the space-time of the present, yet with everything we have in store, what we know of ourselves, what we don’t know. We play at the same time in between recognizing, forgetting, putting aside, abstracting, inhibiting, renewing, innovating, constructing and “de-constructing”.

We are born into the environment, we survive and live in this environment, in this air. We breathe the world as soon as we arrive, we adapt, and we display great inventiveness, to maintain this space of encounter, to create as the best as we can a just balance between the world’s unity and distinctiveness.
A dialogue of alterity

Our body breathes, inhales, exhales, takes natural pauses. We let ourselves inhale, we let ourselves exhale, we let ourselves settle into our silence.
Our inner pulse beats down deep within our world, beats towards the world, beats from the world, simultaneously beats and is in resonance with the world…
 
 
 

L’espace nous offre l’écoute
Space offers us listening
Space is listening
Listening is space
Space invites
Space unveils
 

We co-habit together with space, inseparable – undeniably.
We, dancers-musicians, improvise on the basis of this co-habitation.
We take into consideration the components of the surroundings: mood, colors, forms, lighting, air gaps and swirls, energy, smells, materials, sounds, living beings, breathings, frictions, displacements, plants, animals, humans, minerals, objects, invisibility, presences-absences, memories, architecture, all are rich supports, rather true partners for our composition. For our improvisations. Impropositions, impromptusition, position-com
Large and subtle perception.
We keep ourselves aware.
We let ourselves be carried along by the flow. And we keep ourselves ready to play appearances-disappearances.

Originating from the surge of a primary gesture, sound or/and dance source, propagation, encounter, surroundings conditions, instantaneous writing is revealed in this simultaneous complexity.
It’s not a binary relationship (sometimes it is) – music and dance, sound and movement, but ternary or even four-beat, even expansive-dilated-contracted: artist-audience space together focused on (towards-with-for) listening.

It’s also a relationship the distant and the near, the Here and Elsewhere, linked to the subterranean pulse through gravity and air.
A here and now with the formerly and the ad-venir.
In tune with the times!
Off-beat
 

And our presence (this present body), resonating from that diversity, in turn transforms what is around us.
Receiver emitter both
Transmitter – transm-be
Outward and backward – in and out –
Concentric and eccentric movement
Dilatation retraction expansion
Fabulous and natural life of the cell.
Physiological beat
Expression of living.
Organicity of listening.

Unveiling of meaning through listening.
 

Listening is an activity, a capacity given to us, a movement in itself, an awaking, an act, a grasp on what is.
A state         of not-wanting.
Be ready to… be focused towards!
On the lookout, on watch

A state of being yourself, outside oneself, simply, available to what emerges, gets there and flees away almost immediately. There is already in appearing, its disappearing. It’s our attention that makes it alive, real to ourselves, existing in space, element of composition. The surge and its journey through space become an entity, elusive matter of writing, revealing at once the matter of time.
 
Listening enables us artists, among others, to create and to grasp what is manifested, in our deepest inner self, in dialogue with the environment, in connection with the world (or/and an idea, a landscape, a person, an emotion, a situation, an event, a necessity, an absence, a questioning, an impulse, a vague intuition, reminiscences, something that touches us or not,
 
a mystery, an “it”, a question without answer).
 

A pure pleasure.
 

We compose with it, in, around, at the invitation in the midst in which the improvisation unveils itself.
 
Everything is there, within earshot, at fleur de peau (skin-deep), just ready to, just being there
Intuitive and cognitive agility, vivacity of a consciousness activated by listening to capture what there is, what appears before its actual manifestation, in the air.
Silently, through a subterranean and aerial pulsation already there, musicians, dancers – poets of the instant, we are predisposed to proceed intuitively to an immediate inventory of the state of play. To let emerge to our consciousness and our perception the state of mind

of this listening to silence, opening the space

May our bodies disappear (or at least the sensation of our own body) to let only appear the phenomenon of the essence of sound, of the essence of gesture, through our creative acts, and give life to these joyous gushings: the improvised pieces.
The unique poetic writings of Instant and Space, that offer themselves to the void and immediately disappear, leaving only in the air an obvious Unity, an irrational and mysterious agreement or perhaps graceful, full of grace.

These elusive enchantments, graspable and disappearable, reach in the same moment, in a muffled tortuous pathway within us, a place in our body. Like dreams gliding to other areas of the brain.
Physiological transmutation of an elsewhere, of a mysterious and delectable “it” that creates us anew with each penetrating experience.

Migrations of living-memories that become one with us, animate us, bringing back the elsewhere in the fabrics of our bodies, undressing us and re-dressing us.
For isn’t it the most naked act of stripping ourselves of what makes us, who we are, to let ourselves “porosited” by an unspeakable mystery, to let ourselves be? To let ourselves become another self, without losing ourselves either.

Without getting lost, but always letting by skimming-frolicking in us this madness, this irrational fantasy, allowed here in the now of wide listening, in this big-child game.

Metamorphosis
 
 

 

Part 2: Sound – listening – Gesture
in Instantaneous Composition
A Phenomenology of the Sensitive Body

How wide is the world
And how infinitely great and refined can be our listening
it’s available
A state
Listening is an act
An act of presence

Here, the spatial, sound architecture.
The landscape, in its midst with its particularities, its components.
A specific, situated space in a larger context-space

Consider the whole
The place itself, here and now:

  • The room or performing space (with sound, olfactive, tactile, visible, invisible, human presences)
  • And the wider space, the expanse: beyond the hall (the village, the mountains, the rivers, linked to the landscape here, extending to the sea, to other continents, the near linked to the far through land, through air)

Let’s come back here and now
In the present
To literally appreciate what is
What is lived
Let’s listen to this space
Let’s listen how this space moves us
In immobility
Let’s listen to the phenomenon

Let or senses to awake. Our cells adore
They are joyful when we give room for the body to listen
Gentle attention focused on the instant
Let the sounds reach us
The space between sounds
The space between silences
The space of silence composed of sounds
The sounds surrounded by silence
The sounds near, far
Let’s listen to the sense (senseless) revealed by silence
Rising by itself

Let’s listen to our breathing, our beating
Let’s listen to our rhythms amidst architectural sounds in space
Let’s listen to the movements of our living Being

Let’s listen to the other, to others, in space, in the process of listening
Let’s listen to listening

Let’s listen to the whole as a large score of sounds cohabiting together
Participating together
And,
Our presence at the core
Our attention focused, activated

What does it change
in us
In the air
In the atmosphere
 
 
 

The body is present
Through our very awareness
Presence – Participation
We act, more than we are actors
We participate whatever we are
And we are different
As a result, we participate differently from the way of our own listening
And our vision of the world is different
Our listening is variable
According to each of us, according to our mood, our state, our emotions, the conditions, etc.
Our listening is constantly in the process of evolving
And our view of the world evolves within us
In spite of ourselves, outside ourselves
Our gestures are modified
and as our listening is so different, dancers, musicians, improvisators, we are enriched by this diversity. Sharing is one of the flavors of improvisation. We taste this.

However, we have resistances, habits
And it’s by trying to distance ourselves from our resistances, from our expectations, that we can welcome, innovate, dare, astonish ourselves

 

Improvisation is to experience discovering.
You discover discovering at the same time as you’re uncovering.
Improvisation is to experience uncovering.

Highly dynamic
we have to be quick, agile, quiet to “survive” this fulgurating ephemeral.
 

We dare this vulnerability, this fragile strength
this intimate delivered in space
here this ringing far away
this phenomenal
presential state
 
 

the moment of composition

An invitation on-board
It’s already a movement in itself
Movement implies change
Change
Présences         absences
Mobility        immobility
Sounds         silences
The living
The manifestation of the living

Dance is the art of movement in silence
Dance is the art of inaudible sound
Dance is the art of the gesture of listening
Dance is the music of the inner impulse
Dance is the calligraphy of space, drawing and sculpting invisible landscapes
Dance is the capacity of letting be the in-between space
Between oneself and the surrounding space

Dance, in instant composition, is as letting live the space of emptiness
The space of nothing

The muffled ringing

Music is the art of silence in audible vibrations
Music is the art of sound movement,
of visible and audible modulation simultaneously
Music is the art of the writing of listening
Music is the voice of the inner impulse
Music is this calligraphy of space, dancing with it,
drawing and sculpting invisible soundscapes
Music is written in space
sculpting it

Dance and music are situated there

together, or rather at the same time

yet without “harmoniously playing together”

Dance and music play here proceeding from evidence
 

And
let things appear
The emergence of an unknown
Of an astonishment
Let’s be traversed
Harness

Grasp

Imagine

Construct deconstruct
 

Compose

Re inventing a new space
 

Poetics of the instant
 
 

For this, it’s an experience constantly renewed
which is shared, is nurtured by multiplying possibles

desires, encounters, dreams, intuitions, aspirations, affinities, heart’s impulses, fortuitous or aleatory conditions, contexts, ages.

no fixity
nothing is in a frozen state

Composing in the Instant sparks a capacity to stimulate our senses, our perception, our imaginary, our fantasy, our feelings, our thoughts, our emotions, our concepts, our intuition, our dreams, our desires, our knowledge, our ideas for creation.
 

Writing in the Instant sparks an adaptability to what comes along, to what is pre-disposed.
 
 

A readiness to be
Not expecting any result
But simply be swept along by the journey of the movement in the process being manifested (sonic, pictural, musical, corporeal, vocal, visual, etc.) and at the same time grasping it, perhaps with the intent of elaborating a composition.

Being in the process itself and listen this process in progress
Contemplating
Dance is contemplation
A dynamic meditation of mind and body in presence

Music can be a listening of this kind
a “reversible” listening, mirror listening almost
Dance and music look at each other, observe each other, tame each other, distance themselves from each other, come closer, co-habit, tune, or not
they live together in a contemplative listening, in the heart of and within a space.
 
We open a space within ourselves, and around ourselves; we invite the space itself to meet our inner space, and to let our inner space resonate in the world
And
Listening the resonance of the resonance
Listening to listening
Perhaps that’s what “creating in the instant” is all about
It’s an experience of what escapes
A traverse, letting ourselves be traversed,
Subtle expansion of the open
 
Welcoming the unknown
Recognized
Feeling that we do act
Responsibility of participating in the work in process of existence
 
Here we are, just one element among other elements, a living parameter among the whole, we are beings aware of what is being created.
 
Humility
Humanity
Outside any hierarchy,

Dancers and musicians, we hold together on a line or a point, that expands and sustains itself through gravity, through the air, through the universe.

Lines and waves expanding towards infinity
Constellations in constant movement.
 
 
For that, dancers and musicians, we leave open the possibles of the moment

–    we start from our body
 
–    we assess the situation in locating what is around us, meeting each other
 
 
It’s a hello
A sort of greeting
 
an acknowledgement of the Living
gratitude of the instant
 
the body: true cartography

an architecture in itself
a soundscape, audible and non-audible
a rhythmic body
a infinite language
an immense territory
in constant renewal
a world in itself
a phenomenon
<:p>

the soundscape : a true cartography

an architecture in itself
an immense territory, constantly changing
constantly renewing itself
a world in itself
a landscape
a phenomenon

the encounter: immense interactions

infinite possibilities
aleatoric variants
multiple compositions
probable and improbable agreements
unsuspected gestures – unimaginable
spatial, time, energetic, emotional, culturally multiple correspondences (or not)
varied accompaniments
A wider acoustic spectrum
 
 

How, perhaps, to better grasp what is within reach
 

Listening
a space of encounter between the inner world – our body – and the outer world, here, the sound-gesture landscape
 
–   the inner listening
in relation to sounds
 
–   the body
 

I attempt here, through “parameters” that appear to me to be fundamental but not exclusive, to propose a kind of deciphering of how the body/mind comes into play to create in the instant in relation to this (sound) space
 
I’ll here mention briefly what each parameter can lead to and stimulate as an ability to connect with this environment:
I start first from the constitution of the physiological and anatomic body, from the capacities to extend to our mind, our feelings, our affects, our creativity
 
–   ear, skin, muscles, bones, articulations, senses, perception, feelings, imaginary, fantasy, contemplation and poetics
 

the ear: sense of the architecture audition in a the shape of a spiral funnel, letting sounds pass in the form of percussions and vibrations in the auditive canal, to the cortex, through electric impulses; an entire nerve termination communicates, translates and recognizes information coming from the outside world
 
the ear: center of balance – inner ear
 
We keep our balance through listening
Constantly in between balance and imbalance
 
Wavering of listening
A tiny musical dance that whispers to us secrets of gravity and alliance of air with the earth
 
the ear: small, hollowed container, that holds a liquid. This liquid receives sounds. It is transferred and constantly seeking to retrieve its horizontality. Yet as soon as the body moves, the liquid is tossed about, almost a reversal in itself. Listening is incessantly renewed.
Permanent inconstancy
As soon as we move, we offer our ear a multitude of new possibilities. Ear and space levels are playing together. One doesn’t hear the same way lying down, standing, sitting, crawling four-legged, jumping up, pivoting, listening.
 

the skin: porous membrane, letting air particles pass through, filtering them, listening to them.
Temperature, oxygen, humidity, atmosphere, matters, vibrations, moods in the air are captured by it
The skin links up and separates from the outer world
The skin as boundary – offered edge
The skin, a living and sensible matter
In perpetual awakening
Quivering
 
Vibrant listening
Activity of the skin
The skin listens to the world in which our body moves, feels
Where our presence takes place
 
Listening through the skin, in the body, in my dancing body, stimulates a soften, round, vast listening. The skin that listens expands everywhere, all round. It enfolds. It caresses, lightly touches, glides, traverses, in turn widens, also retracts, softens the fibers underneath, enrobes the world, curls from the world.
It tunes in
It opens up and welcomes even what is “unpleasant”
The notion of pleasant and unpleasant is set aside to make way for acceptation of what is
The skin lets the journey of sound vibrations penetrate
Greeting it without a priori
The skin receives
Simply
It invites the outer world to glide in, to enter, to be filtered too.
 
Listening through skin is like a child’s listening. In a gentle, naïve amazement
 
Subtle skin
Subtle skin revealing hidden corners
Subtle skin receiving the slightest sound, even the inaudible
Subtle skin touching the invisible and being touched itself by this invisible
 
 
The immobile body and the body in motion
The one seemingly static
The other in a way of moving which changes the apprehension of the surrounding world
The body drawn into the space destabilizes listening, modifying it, dynamizing it.
Everything is going very fast. Listening is dynamic and has fun with that.
  The inner ear is constantly adapting, the skin takes over when balance is delayed
The skin supports us, communicates constantly and creates a passage between outside and inside
Sounds collide it, make it vibrate, caress it.
The skin can make itself receptive (of course, according to the mind’s ability to welcome and be ready to…)
The ear, sometimes not
Ears don’t carry eyelids
They never close, however, even if they are constantly open-offered, if the attention of our mind isn’t involved in listening, then we can ignore certain sounds
And even sometimes we may even feel as not hearing anymore
 
Listening through skin slips between sound and silence
It acts as a binder
It’s a listening continuum
This envelope is wide, and the world wideness recognizes it
Together they explore immensity
A kind of totality
The skin’s listening is global
Even if sometimes a sound touches a precise zone, a detail of the global body, very soon all the rest is touched
There is an immediacy
It’s like a wave, it radiates
Listening through skin is like water, a flux
Listening through skin immediately proposes a double move: my skin touches the world, and the world is touched.
(I am touched by the world that is touched!)
 

The skin, listening organ, in turn reflects back to the surrounding-space: an energy; the body’s heat is modified, and the body’s energy particles propagate to the air.
The air listens to skin, it receives information and re covers from it.
The air is linked with objects, with instruments, with musicians, with sound
The air is the space itself
The space listens to our presence, to presences
The sounds travel in the air as particles in vibrations
The vibrations reach the skin,
The energy vibrations of the body travel through the air and meet the sound vibrations
The vibrations meet one another
The sound listens to our presence
Our presence transforms sound
As sound transforms our presence
Back and forth
Permanent dialogue that sometimes escapes us
The body recognizes
Innate knowledge
tactile, vibratory knowledge
invisible dialogue
in the air
of the times
skin-deep
sound matter-deep
air-deep
listening deep-reveals
deep-revealing: to appear on the surface
 

Muscles, listening to space

Deep mass underneath
The muscles stretch, contract, responding to ligaments information, to nerve endings, in support of the skeleton, via tendons, ligaments, fascia.
Listening is deeper, more penetrating
It’s dense
Thick, expandable, flexible, elastic
Listening, here too, is dynamic, but it can offer a different temporality than listening through the skin.
Here, sounds that reach the muscles have already been filtered through by skin, and are as if impacted. Sounds bounce, hit, penetrate, diffuse themselves, following deep striae, open wrinkles. Sounds are kneaded, malaxed, as if atomized. They seem to be surrounded by thousands of muscular fibers, sometimes they are imprisoned in one place.
Listening through muscular mass is like absorption towards unspeakable depths.
It offers dance a silent, dense sound and tissue imprint.
It gives way to taste the detail, the mass, the fullness of a zone, through the impact of sound, inhabited by the strange, by the unexpected.
Listening through muscular mass warms you up, it’s carnal.
Can we speak of a carnal listening?
The skin: subtle listening of the invisible
The muscles: carnal listening
The skeleton: structural listening and resonance

Fasciae, listening of the unspeakable

Multiple, aquatic ramifications, the fasciae are a subtle and incredibly rich network of a multitude of pathways, alternating tiny thin filaments and capillaries, with “sunken drops”, where listening slips through, lingers, fuses, at an unsuspected speed, close to a speed of light, a luminous and radiant listening.
It escapes rationality and mastery.
Listening through fasciae is a lace of light.

Bones, skeleton, listening to space

Sophisticated architecture, a framework that’s both solid and supple, can make us stand upright
or not
It is complex and featuring lines, segments, curves.
Listening through the bones offers a resonance deep down inside us.
The bones receive percussions, vibrations, and make them to travel into the hollows, the interstices of the spongious of the bone constitution, for dissolving them, absorb them, “reverberating” them elsewhere in the body
 
Listening through the bones aims at the cell core
 
The skeleton is like a echo chamber of resonant silence
A dense space, with an atomic, nuclear intensity
There, external sounds meet, in depth, our inner sounds
They communicate between each other and recognize, discover each other
They speak a common, timeless language
Bone listening is timeless
also implosive.
 
 
It can linger there
Listening can stretch out in immobility
ephemerous eternity of immediate listening
 
It could last
 
Bone listening is relayed by the play of articulations and ligaments, nerves as well as fluids and organs.
Without them, it could not be able to conquer the bones, nor travel elsewhere, in the body and even beyond the body
Here again, you have a whole communication network involving sophisticated refinement.
A rhizome, roots, tubers
ramifications from skin to bone share listening, diffuse it, clarify it.
Listening through the bones is limpid, uncompromising
almost brutal, archaic.

The spine

Deep internal structure, flexible stem like a human bamboo floating inside
Supple line, winding inside ourselves
Its genttle curves offer us multiples-possibles
Flexibility
Directions, extensions, flexions, rotations
It’s tremendous
It’s there, within reach
All what’s needed is
Even if it can be twisted for some, frozen, broken, or even weakened,
it knows how to move by the attention given to it
It’s already an inner, deep, minute dance that unfolds through the body, into space
 
And then, it’s in itself made up of space,
Space between vertebrae,
Oiled disk with a nucleus inside
Like a cell
A precious little marble rolling about, adjusting to the slightest of our movements,
even the tiniest
That’s why it’s always possible to move, to dance, even if it’s not visible
It’s a gentle rolling, a play of perpetual gliding

                        A spine is also composed of several elements,
intelligently organized, of different shapes, of different sizes,
Here, you’re always discovering other possibles
Listening enables to follow the movement of the spine
This two-end arrow
The coccyx pointing towards the floor, like a plumb line, playing with gravity
like a pendulum finding what’s coming from our long ancestral historicity, this vertebra that was once a tail
And the first vertebra erected at the back of the skull
Elegance of the curved and vertical line
A posture worth of our ancestors that have unfolded, unwounded, with strength and frailty, like brackens’ young branches, tender green, tossed about by the elements in the midst of a dense forest
The spine – connecting link between the body’s upper and lower parts
Communication between high and low
 
It visits the space from within, letting a body shape to be drawn linked to space
Tracing of the lines
Living calligraphy – pure, unique, and universal stroke
Human architecture in the architecture of space
 
The awareness of the spine proposes clarity from where we are situated
It connects us, from the deepest to the surface, the environment, the other
Listening through the spine means this impulse rising towards the sky and anchored in the earth
listening is impetus
in inconstant dynamic stability
double movement of high and low playing together
in a multi-dimensional flexibility
listening is there on all sides
a listening on the edge
ear and spine linked together in this primal, primate instinct
nerve ramifications and spine connected together from periphery to human depth

Articulations, listening to space

Articulations and surrounding area, are the passageway
It’s empty space (but always full)
The space of freedom
 
Mechanisms, cogs, slides, liquidity, here again we are witnessing to a veritable interlocking play, of ramifications, connections, and rhythms. A perfect communication network.
The spaces in themselves listen
They listen, relay, allow the circulation of movement, the travelling of vibration.
An open space in itself
A place for fine and complex listening, offering a multitude of possibles, of new paths to follow
Sounds are carried along as a flux, they play in joyful expectation of the next movement, staying just long enough to find a new way to follow.
 
The articulation space is the sensible place of a listening steeped in freedom
Listening to the open, to the possibles
Here there are listenings and listening to listenings
A very subtle and joyful listening
a disturbing and breathtaking listening
because the tiniest little movement causes great turmoil
and a lot of emotions at that moment of listening
there are so many possibles, so many mysteries, so much of the unexpected
listening through the articulations is bewildering and yet so skillful.

Organs

Beating heart, pulsation valve, liver slowness, intestine transit, kidney filtering, genitalia for reproductions, spleen, respiratory tracts aeration, opening, closing, sorting, listening is here rhythmic, involuntary, primary, ancestral, and actual.
  Organs listening comes to meet the remote past, the Jadis with the present.
Listening rejoins that of the cells.
Listening is present memory.
 
Cellular memory and memory to come seem to dialogue there, deep in this very low and humid listening, almost basic, primal.
Primordial.
 

Liquids

In itself an ocean
an ocean of listening made up of flux and tides
of cycles and changes
of rhythms and colors
blue, red, transparent
incandescent, phosphorescent, luminous meanders
lakes and rivers, veins and arteries, plasma and intercellular liquid, extra-cellular matrix, liquids of the interstices, hollows and fills, infiltrations and corners, a flourishing and organized landscape together,
liquids that are oxygenated, purified, filtered, transformed, expelled, regenerated, soiled, illuminated, diluted, poured out, stagnated, infiltrated, housed, spreading out.
Listening through liquids and their vehicles is a moving listening.
Sounds are muffled, dilapidated, absorbed, transmuted, incorporated, jostled, spilled, moved, “resounded”, reverberated, impacted.
Listening is fluctuating. It plays on our adaptability.
It is in an unstable movement with which we know what to do
a continuum of ceaseless flux
such an ancient movement
a movement of the human body, a movement of the living body, a movement of the oceans and of the earliest living and surviving beings
listening is here primordial
matrixial
it provokes tides of wandering and rescue
unsettled resonances
gestures of an erstwhile time updated by what we are today
an ocean of listening that the skin retains, inhibits, and yet that lets itself be swept along by the flow of external moods.
Air is then a good companion for attenuating these tides of mouvances and resonances
would the sound from outside venture under the guise of an almost tranquil skin?
The dancer is standing there, on the edge of this tsunami, with which he sails, his listening as his helm.

Veins, arteries, capillaries: circulation networks, communication

  A whole complexity of ramifications that irrigates our muscles, fascias, organs, skin, with colored liquids. Listening is refined and floating; almost a blurring listening!
A sort of vague listening, all in whirls, in flux and reflux. A marine listening, a thick lava, and thin depending on the passageways.
 
Listening is like multiple, from everywhere, “disoriented”, almost wandering.
And yet so organized.
Listening in the move.
 
Whirls of listening

Nerves:

an arborescence of luminous filaments, from the vertebral trunk to the surface of the skin, electric journey at a vertiginous speed.
 
Listening is untamable, almost reflexic. The movement is animated while the mind has no time to see it occurring, nor passing. It’s already over.
Listening is almost atomic, so fast.
Listening of the instantaneous instant!
T

Our senses, listening to space

Awaken by these listenings, our senses are stimulated to receive even more
They are greedy!
Synesthesia, our sense speak to one another, at times more awaken, at other times getting married to each other, and still at others distinguishing themselves, or even revealing forms, flows of energy.
 
Hearing is not what’s only concerned (I’ll also be focusing on looking at the gestures)
From the moment we let ourselves be touched, the sense of touch is touched!
As soon as we move, the world around us moves, and the looking is changed. As soon as we listen, we taste our full presence here and now. We savor being at the core of the world.
   We create a new landscape, and our feeling guides us, intuitively.
Everything is a source of creation, of landmarks, of composition(s)
 
 
 
We let play our imagination, our feelings, emotions, hopes, images, recollections, visions, follies, dreams, hidden treasures, ancient memories, knowledge, history, references, dayly life, absences, desires, forgotfulness, landscapes from here and elsewhere, the beings that we met, love, encounter, colors, flavors, odors, sounds.
 
The usual becomes unusual,
The ordinary becomes extra-ordinary. The extra-ordinary becomes our ordinary.
 
All these “ingredients” abound within us
They stimulate each other with the world
Sound comes directly to touch our inner world.
   Our sounds, our rhythms, our energy, our feelings, our being.
It’s the alliance of resonances
 
The gesture takes hold of this
The energy of movement is propagated, vibrations circulate and intertwine.
 
The energy of matter in motion(s).
 
 

The surrounding space, external listening
. Perception, listening to space

Listening opens the interstices of our inner world
By opening up these interstices, it creates a sense of being in accordance
Then in this tangible agreement there’s in fact an immediate correspondence with the environment.
The landscape, of which we are a part of, becomes infinite
 
The landscape-space “desires” or rather becomes real just by being listen to, to be looked at, contemplated, integrated in its whole.
It’s all there, and the act of listening is this vehicle that allows us to travel in this space-time, that allows us to be integrated to the unity of space, of which we are only one element.
 
Space in itself and space outside itself undeniably establish a relationship.
Listening to listening opens the space of encounter even wider. Listening precises the space, it carves it, hears it, it happens as if outside itself.
The space of listening becomes autonomous.
   The space of creation becomes open.
The space of conscious freedom.
 
 

Sound, time

Listening to duration
Listening to the duration of sound or gesture offers the unfolding of time, and thus the probabilities and micro sound events: frequency, loudness, mass, amplitudes, effects, oscillations, waves, pitch, timbre, volume, etc…
It proposes a journey through time. It gives a sense of what precedes, a beginning, an unfolding, an ending, a resonance, and the resonance of resonance past      présent      future      and all the shifts from the past into the present, of the present towards the future, of the present into the past, from time that no longer exists to time that doesn’t exist, from time that’s wasted to time found again from time as a space where we exist.
Time of the living.
Listening to the living.
 
Listening to Time is an immediate predisposition for composition.
The composition as a writing of this movement of listening.
A muted pulsation within the space, in the earth, in the air, in oneself.
Listening to the relationship of pulsations that beat together, yet at the same time distinguish themselves and create a Unity.
Listening of the ONE
 
A large-scale score of Unity in which events cohabit, punctuate, raise, attack, gather, distance themselves, are made and unmade, play together, alone(s) or alone(s)-together…
Sound and gestural events that dialogue with each other, with their specificity, their difference, their “assemblance”.
Events that, finding their origin and their life at the source of listening, can then easily move apart, be side by side, or not. But they come from this same place.
The root of listening.
In other words, the radicality of listening.
 
 
All the overlaps, crossings, stretches, phrasings of a sound or sounds allow us to “imagine” sound trajectories. It’s the same with duration of movement, its trajectories. We can listen to that, this musicality of movement and we can also use our eyes. To “see” time.
In-between-seeing.
Looking at durations, observing the temporality in the gesture of the dancer. This is played out in the energy of the gesture, also its form, its accents, its nuances within a movement itself, the phrasing of the movement, its qualities, suspensions, stops, impulses, slowdowns, crescendo-decrescendo, musicality, etc…
 
Listen, look, feel, touch, taste, perceive are gestures-acts of listening.
 
 
Time and space are undeniably linked together
 
The oscillations of time are a multiplicity of events, that can be distinct or not. It’s a question of choice.
The body can follow this temporality. It contains it.
Listening through skin, bones, articulations, senses and obviously the feelings and the imaginary.
Everything resides in the attention paid towards
The feeling of the space
The feeling of oneself
The feeling of the between-oneselves and of the between-world
The feeling to be in the world
 
Arms, legs, spine, nerve ramifications, anatomic lines, like antennae, capture and transmit to the outside space
   Organs, liquids, fascias, veinous arterial cardiac endocrine rhythms, vital energy, receive, emit in their turn.
The instrument’s body, the musician’s body, the musician’s gesture with the instrument, the dancer’s gesture, are the animated compositional elements linked to space
 
The energy of the gesture is launched.
Invisible trace, audible or not.
The body manifests itself through listening.
 
 
The energy of the gesture is launched.
Invisible trace, audible or not. The body manifests itself through listening.
 
 
 
The sound is an uprising,
The sound displaces the whole body, jostling it, turning it upside down
 
The vivant body is time vibrant
Cells recognize that very quickly: rhythms, pulsation, beats, cycles, phrasing, musicality, intervals, loudness, attacks
It’s innate     physiological
 
 
 
We know how to compose with time
 
The time is given to us, the act of time rather
For how much time longer?
 
 
 
Listening to internal rhythms is a beat,
Manifestation of life
   Our presence becomes an element in the score of the world

The small in the big
A dot in the immensity
The immensity in a dot
 
 
 

Lines of sound

Trajectories
Volumes
perspectives
architecture
 
Source – passage – displacement – traverse – end of a cycle – resonance
Vanishing line

Of distancing
   Of drawing closer

Sounds draw lines, vertical, horizontal, oblique, in spiral, in mass, in longitudinal waves, in flux and reflux
Directions      multi-directions      a-direction
Gestures too.
Dancers and musicians can listen together to these lines, these traverses, these spatial and temporal geographies. They can also look at those lines, the movement forms, the choreographies (in the literal sense: writing the body in space), the cartographies, the displacements. The carto-choreographies.
Listening-seeing – at the same time or not
Letting the eyes take precedence in relation to the ears, or the other way around.
To perhaps feel that the musician is looking to the gesture while the dancer is listening to sound, or the other way around, or both.
To also imagine these sonorous and gestural lines taking shape in space. To follow them or not.
To play with the elasticity of space and time.

Elasticity of sound

elasticity of gesture

Sounds are amplified in volume, in moving mass, creating landscapes of curves, of volutes
Flows of energy, waves that my body can grasp, and play with
Gestures have these abilities too, and the musician’s body can play with them.
Sound creates displacements, displaces and is displaced by the presence of bodies, of matters, of light, of air, of volume of space itself, of walls, of atmosphere, of emptiness
 
Air openings          stirring
 
Sounds play with emptiness
They weave their way in it and fill it
Sounds, or more precisely sound vibrations are blunted by air vibrations
 
 
Dance is a dynamic manifestation of emptiness
 
The two have a lot of fun together
Of the space in between
Of the invisible and ephemeral
 
Energy of gesture in space
Energy strokes, no trace to be seen, visible, with the naked eye
Gesture only appears in emptiness and is born from immobility
Sound only appears in emptiness and is born from silence
 
Tuning together they find
They become one only
 
Sound directions aim at the body, striking it, passing through it
Target body
Porous envelope of the skin
The body is touched
 
There is the impact zone of the sound
Then dilation, propagation of sound within the body
Sound travels
The sound vibration meets the body vibration
 
The sound is transported, transformed in the body and by the body movement, its energy
 
The dancing body modifies trajectories
The dancing body makes sounds dance, the lines of sound
The sound energy meets the body energy
It’s physical
Carnal
 
The energy of sound, of gesture, of movements in the widest sense, modifies the space, affects the walls, heights, volumes of the space, transforms the mood and of course, the space itself also affects.
meta-archimorphosis
 
 
 :

Textures and sound materials

Textures and body materials
 
The thing itself
Entering the thing itself
the grain
Molecular energy
 
The essence of sound, the essence of gesture,
The essence of the space in between
 
Being and traveling through the thing itself
 
The processus
The journey
The path
 
 
One of the responsibilities as creators of the instant is to be able to contemplate what is in the process of being changed, what is appearing (and disappearing), in order to participate and compose with
 
Begins the play of listening to listening
 
Composing with the whole
And feel the act of creating to be almost autonomous
Free of thought
 `
Detached
 
 
 
Sounds and energies of sound, of body, of gesture jostle the space, transforming it as if simultaneously, or sometimes in alternation, or even through effects of resonance, space transforms us. It’s also a back-and-forth process, but still it remains a whole, an extra-ordinary complexity of all kinds of parameters.

Conclusion

We cannot grasp everything, so immense are the multiplicities: architecture, luminosity, zones of shadow, state of the public, disposition of the artists and audience, spect-actors, context, temperature, number of artists and spect-actors, acoustics, materials, floor, ceiling height, lighting, etc…
 
There are choices we make; these are aleatoric in the sense that they respond also to the present moment and to our degree of listening.
There is all the things that escape us, and yet are part of the composition.
And it’s to the extent that it escapes that we are composing.
We don’t try to find what is escaping. Certainly not
and that’s undoubtedly where all the rigor lies in preserving this freshness of the instant, of the unexpected, of the irrational.
It’s with what escapes, and with this “it” that passes through us, which we don’t want to know, don’t want to understand.
 
But just, like a miracle, every time to marvel.
These are all moments of grace, of enchantment, that allow us to shine through, not in order to be noticed
certainly not
as we insist on a certain discretion
to these wandering pathways that we take, that we track, not expecting to leave traces either, but rather to give ourself each time in the most generous way possible, to trust in this vital force that drives us, that drives the world.
To this precious beauty that resides in this marvelous adventure
where each living being is singular, unique
where each singularity becomes diversity and richness of sharing
where each space, each sound, each gesture constitutes a whole
born from a vague disorder
from an immense void
from a phenomenal chaos that gave life
to what we are.
And to what we choose to be and to become.

(Corrected, October 5, 2022)