The chart above was sent to me by James “The Sax Guy” who also adds some interesting comments to the previous post.
In the last post “Great Unexpectations: Jazz/Zen improvisation“, I pointed to some parallels between jazz and the awakened life, as described by Peter Hershock in his book “Liberating Intimacy”. Hershock points out that Zen practice can lead to a “social virtuosity” which entails being attuned to the needs of others and being willing and able to spontaneously respond in ways that allow for a harmonious social discourse. He points out that while jazz musicians are provided a great deal of creative freedom, each is also oriented towards enhancing the overall quality of the band’s performance and suggests that the practice of Zen can also lead to conduct that somehow enhances the larger social whole.
Hershock goes on to point out that this “awakened virtuosity” includes the understanding that one will often not be the center of attention. This willingness to “sacrifice” for the larger performance of our collective lives is what he sees as the essence of the Zen enterprise. According to Hershock:….the sincere practitioner must be willing to ‘do’ nothing at all and simply allow his or her life to proceed unchecked. Anything else amounts to holding on (obsessive attachment) and holding off (the arrogance of aversion). Like a piece of improvised music, practice is something other than the sum of its individually experienced, factual or behavioral parts, and there are times when the part ‘we’ play in it seems so infinitesimal as to be no part at all. To extend the musical analogy, practice sometimes puts us in the position of playing a simple rhythmic pattern again and again, subtlety opening up the field of time and space on which we find others soloing, expressing the infinite degrees of their freedom. There is no glamour in this “repetition” no exalted sense of individual accomplishment, and yet it is precisely what is needed at times for the music to come fully to life.
While being in the spotlight, as a soloist, is part of what it means to play jazz, it is only one momentary aspect of the whole scene. Equally, if not more important, is being able to provide harmonic support for other soloist and the group as a whole. In jazz, as in other fields, “showboaters” usually do not last very long. Hershock seems to be saying that the so-called “enlightened life”, as it evolves through Zen practice, involves “playing second fiddle” in ways that support the free expression of others” as much, if not more than, being in the spotlight.
Having played drums in a variety of improvisational groups, I relate to the role of providing unglamorous “repetition”. Except for the rare drum solo, the drummer’s main role is to support the other musicians as they play the melody and take their solos. Primarily this entails maintaining a steady beat, but especially in jazz, it can also involve adding embellishments that add to the overall performance of the group. An accent on the bass drum, a change in dynamics or a riff that responds to what the soloist is doing can add a vibrancy to the performance and can affect where the soloist goes in his or her improvisation. I found that I needed to learn to find a sense of accomplishment in providing this supporting role for the group as a whole and forgo the natural inclination to be “in the spotlight”. The most satisfying compliments I received as a drummer were those from fellow musicians who acknowledged that I was both listening to them and providing support or fodder for their improvisations. In a sense, the appreciation was for my being fully present with the other musicians, doing my part to help them be fully present and doing my part to help “the music to come fully to life” (Hershock).
When this happens, says Hershock:
………. our simple contribution is heard in a completely new and always unanticipated way, becoming something much more sublime than we could ever have imagined. In the same way, as long as we are fully engaged in practicing Ch’an, even though we may from an objective point of view be doing nothing out of the ordinary, the meaning of our activity – our conduct- is undergoing continual transformation. Even though we are doing nothing special, our relationships become progressively more open and truthful. (pg. 120)
Hershock’s term “social virtuosity” may be misleading. It does not necessarily refer to being what we often call “socially adept” and it does not refer to an attitude of concern about social injustices or other societal maladies. The awakened person may certainly possess these characteristics, but they are not the essence of what Zen practice is all about. Zen students are encouraged to take the vow of “freeing” all sentient beings” which seems to be a clear message that, as in Jazz, the goal of Zen practice should not conceived as a personal or selfish one, but one that is social, in a certain sense. (See “Four Vows” as practiced at The Vista Zen Center”. http://www.vistazencenter.com/vows-and-precepts)
Understandably, this vow raises also sorts of interpretations as to what is meant by “freeing” (often the word “saving” is used) and what is meant by “sentient beings”, as well as questions about the feasibility of such a task. There has been a great deal of discussion about what exactly this vow calls for on the part of a Zen student. However, Hershock seems to argue that, whatever is involved in fulfilling this vow, it does not entail “doing something”. It does not involve the usual, goal- directed orientation that most people adopt when trying to perfect their behavior. Rather it is the Zen practice of “not-doing” that allows one to fulfill this vow; the “not doing” of spontaneously responding to what is in the moment, of improvisation grounded in years of practice. For a more,in-depth and lenthy theoretical/Zen/philosophical discussion of this topic, click on the FORUMs tab at the top of the page and see Discussion #3, COMMENT D.
For Hershock, “social viruosity” or “awakened conduct” consists of spontaneous responses to what is happening in the moment. It is being present/awake/alive, in a way that also allows or encourages others the freedom to be present with the “business” of jointly carrying on their lives in ways that minimizes suffering.
“Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive.”
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