Finding Cage at Ryoan-ji Through a Re-Modelling of Variations II Michael Fowler John Cage's 1983 work for oboe and percussion, Ryoanji, is a musical analog to a famous dry garden inKyoto and is described by the composer as a musical translation of the karesansui (Japanese rock garden) at the temple. The nature of the work's relationship to the garden presents an interesting paradigm given the work is a musical representation of the site, though not constructed using any information literally sampled from the garden itself.Given the nature of abstraction inherentwithin the garden, Cage's desire for representation inRyoanjTs apparent spatial aesthetics might be equally facilitated through a re modelling of the karesansui using tools the composer developed in his former Variations series. Finding Cage at Ryoan-ji 175 1. Introduction Cage's interest in Japanese aesthetics and Zen Buddhism is perhaps the most cited characteristic of the composer's working method. His early encounters with the venerable Zen scholar Daisetz Suzuki at Columbia University in the early 1950s, and subsequent visits to Japan, have been largelydocumented by numerous writers, aswell as by Cage himself. Nevertheless, the scale and impact with which Zen pervaded the composer's musical output was generally confined to an abstraction of the principles of the religion. Cage chose to focus on concepts he found most valuable to his compositional aesthetic?in using chance methods, one could theoretically compose without intention, in the manner of Zen's no-mindedness (a state that Cage understood as the negation of memory and taste). Indeed, there is a type of Zen devotional music (Honkyoku) with a repertory created for the shakuhachi (Japanese bamboo flute) by Zen monks of the fifteenth Century. This canon was created to facilitate suizen (attaining self-realization through playing the shakuhachi) and was common among the Fuke sect. Interestingly, Cage never drew on this tradition, nor its repertoire specifically, but assumed a musical methodology that approached the act of composition in the same manner: as ritual. The many working methods that Cage used in his music, visual art, and poetry were designed to facilitate open-ended processes thatwere ostensively unintentional. Given the nature of the composer's desire to implement Zen concepts into his musical practise, Cage's encounter with the famous karesansui at the temple of Rydan-ji inKyoto, isunusual in the fact that it resulted in the creation of a purely representational musical object. Ryoanji is a literal translation of the temple's dry garden intomusic, inwhich all the aspects of the space have a composed sonic equivalent. After many years of experimenting wtih a musical method thatwas non-representational and that eschewed any discrete narrative, the lure and impact of the karesansui produced a distinct and significant manifesto to which the musical work Ryoanji points back directly as a media translation of the karesansui at Ryoan-ji. 2. The Garden at Ryoan-ji Many other composers have been equally fascinated with the dry land scape gardens of Japan. Kaija Saariaho and Toru Takemitsu have both composed works based on Japanese gardens and similarly, numerous sound artists have created works in response to the aesthetics of Japanese dry garden design.1 I 76 PerspectivesofNew Music The karesansui at the temple complex of Ryoan-ji (The temple of the peaceful dragon) is a supreme example of a Muromachi (1336-1573) style dry landscape. Created sometime in the late fourteenth Century by anonymous Kawar a mono (garden workers), the garden is a large rectangular area inwhich a bed of raked sand contains fifteen rocks. The groupings of the rocks follows a predilection within Japanese aesthetics for odd numbering: a focal group of five elements, two groups of three elements, and a further two groups of two elements each. The dry garden at Ryoan-ji was perhaps a significant influence forCage, given its uniqueness. The garden represents a divergence in design principles from that of the large classical pond gardens of theHeian period (794 1185). The recently established sect of Zen Buddhism had calmly spread throughout the country, acquiring landscape paintings and painting techniques from China, as well as implementing their physical manifestation in a new form of contemplative garden, the karesansui...
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