1. The popular masterworks of American composition in the last ten years have shared at least one distinctive trait: the manipulation of sonic architecture. Architectural theory in the last half of the twentieth century has shown how spatial organization and orientation not only affects our understanding of time and place but are at least partially constitutive of understanding and subjectivity itself. The task of contemporary architecture has been to raise the art from the bottom of Hegel’s hierarchy to the top: i.e., to construct experience as such. If the late eighteenth and nineteenth centuries consisted of the inversion of the baroque, i.e., as an attempt to control the flight of the soul by mechanisms of discipline (the panopticon* is the obvious example here), however, current “neo-Baroque” chic should come as no surprise (and notice that what should be most irrelevant in any depictions of futuristic architecture is a body whose motility is no longer limited by continuous locomotion).
*As Bentham said, the doors of the panopticon, as the building’s name suggests, must, “like the doors of all public establishments ought to be, thrown wide open to the body of the curious at large—the great open committee of the tribunal of the world”—the consequences of which Foucault understood immediately.
Yet that future is already here, for example, in works such as Theofanidis’ “Rainbow Body”. What Theofanidis attempts is not a representation (in the way, for example, that Tchaikovsky gives us a life in the sixth symphony or Hayden’s famous oratorio narrates the creation of the world) but, through the materiality of sound, the creation of new bodies. The term “rainbow body” he explicitly borrows from the mystical notion of the body’s transformation into light, which should not be confused with a separation of body and soul but, rather, the soul’s final and complete unification with the body.
Although Theofanidis draws the principal motif of “Rainbow Body” from Hildegard of Bingen, such unification has been the singular mystical vision not only of the Tibetan and Indian traditions but of the Latin west easily since the thirteenth century. In a strange sort of anti-Platonism, as Bynum has shown, the mystical act consisted not of the escape of the soul from the body but their transformation. The eucharist is not only the transubstantiation of the body of Christ but, in consumption, an ecstatic encounter “with that humanitas Christi which was such a prominent theme of women’s spirituality. For thirteenth-century women this humanity was, above all, Christ’s physicality, his corporality, his being-in-the-body-ness; Christ’ s humanity was Christ’s body and blood”. Lest, however, the body be confused with the source of base and carnal desire, Catherine of Siena reminds us that in the search for the eternal truth “the soul catches fire with unspeakable love, which in turn brings continual pain. … Still, this is not a pain that troubles or shrivels up the soul. On the contrary, it makes her grow fat [emphasis added]. For she suffers because she loves me, nor would she suffer if she did not love me”.** Just as the body suffers to give birth to life, so does the soul suffer to give birth to beauty—to become beautiful—by its communion (koinonia [Plotinus!]) with the divine.
**Later in the dialogue we read that “often … the body is lifted up from the ground because of the perfect union of the soul with [God], as if the heavy body had become light. It is not because its heaviness has been taken away, but because the union of the soul with me is more perfect than the union between the soul and the body”.
2. But, as Catherine says, such beauty consists in a life of virtue and charity. For us, however, who are unable to hear the convertibility of conscience and consciousness (on which little work has been done, unlike the Anglo-Saxon misspellings of “God” and the “good”)—we have been forced to adopt the morality as the child of a poor will with the resources of technically advanced intellect. In this respect, Kant is thoroughly medieval: the moral will is necessarily beholden to an intellect that can never satisfy the task necessary to motivate virtue; on the other hand, if Schopenhauer were right, (reflective) consciousness would be impossible. Perhaps we might in the end be able to rescue something of the moral sense: neither understanding nor will but as a capacity (dunamis) for suffering. Moral suffering, however, is not my suffering but suffering for suffering, embraced for the love of the good.