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Five days of progressive rock, dedicated to musicians and friends who have died since the last event, divided between historic and new bands, symphonic prog and jazz rock, the avant-garde and a tribute to an important story. Along with the desire to share music together, the event is only held thanks to the effort of all those who work for free: artists, organisers, hosts and helpers. The Progressivamente Festival is a display of dedication, comradeship and great music

Consciousness

By ProgBlog, Nov 8 2015 09:09PM

The Wellcome Collection on Euston Road bills itself as ‘the free destination for the incurably curious’ and is basically a synthesis of a gallery and a museum that displays an eclectic mixture of medical artefacts and original artworks exploring ideas about the connections between medicine, life and art. I first visited Henry Solomon Wellcome’s former museum in Wigmore Street as a Botany/Zoology student, sometime in the late 70s or early 80s and though the collection has both moved and expanded, the concept of treating art and medical science as equally valid subjects remains true; it’s an institution that appeals to my sense of the value of medicine and medical research which reflects my professional life, but also satisfies my appreciation of the arts, though I subscribe to the belief that the Wellcome Trust should divest its investments in fossil fuels in order to combat climate change. I attended a British Transplantation Society Ethics symposium in its new home last December which concluded with an evening debate, hosted by Jonathan Dimbleby, open to transplant professionals and the general public. The building itself is impressive, with a neo-classical façade and modern interior; high ceilings, clean lines and a spectacular steel and glass spiral staircase that hints at DNA, designed by Wilkinson Eyre and costing over £1m.

I was there yesterday with my family to visit the first instalment of the States of Mind exhibition, an installation by Ann Veronica Janssens, yellowbluepink where the exhibition space is filled with a dense mist coloured by lights, giving the impression that it’s the colour itself that is held in a state of suspension as you make your way around the gallery. Rather like the feeling when you’re caught in a white-out on a mountain, you lose your sense of depth and you can’t detect any detail in the surface you’re walking upon; I’ve been known to fall over in conditions like these when skiing, even standing still. The effect of the artwork is to make you concentrate on the process of perception itself and, as your environment has an apparent embracing fluidity comprised of colour, your normal cognitive processes are deconstructed and you find yourself working out a different way of seeing.

Psychedelia and early progressive rock were very much keyed in to expanding consciousness. Lysergic acid, LSD, was seen as one route and meditative practice was another; I don’t think it can be disputed that LSD and eastern thinking had an influence on the output of the Beatles and it’s very likely that at least one of these had some bearing on Procol Harum (In Held 'Twas in I from Shine On Brightly, 1968) but while acid would become associated with space rock, inner space as much as outer space, an interest in the philosophy of eastern religions was more mainstream, inspiring (amongst others) John McLaughlin and the Mahavishnu Orchestra and Yes. Bill Bruford jokingly suggests he’s responsible for Tales from Topographic Oceans (1973) because it was at Bruford’s wedding that King Crimson percussionist Jamie Muir introduced Jon Anderson to the writings of Paramahansa Yogananda.

Transcendental Meditation was fashionable when I was at school and a number of my good friends went off to a lecture hear about the practice; the parents of one of them were concerned that the event was some form of brain-washing exercise. Though I read widely around the subjects of expanding consciousness including a trio of books by Carlos Castaneda and the obligatory The Doors of Perception by Aldous Huxley, I was never tempted to meditate and the only hallucinogens I ever ingested were Psilocybe semilanceata, freshly foraged from Streatham common, and seeds from home-grown Ipomoea violacea (Heavenly Blue Morning Glory.) Both were chosen because they were natural, unadulterated products and, in the case of the magic mushrooms, as a former botany student I was unconcerned that I’d pick something unpalatable. During an InterRail tour of Europe in 1980 with fellow botany student Nick Hodgetts, we were on the lookout for Lophophora williamsii, the peyote. I may have been influenced by the almost lounge-jazz of Happy Nightmare (Mescaline) from In and Out of Focus (1970) but despite some promising signs on barges in Amsterdam, we didn’t find any. Back home, the Ipomoea didn’t work at all and the result from the fungi was mildly disappointing; I succumbed to finding everything very funny and though I thought that my smile was going to spread so wide that my head was going to fall off, there were no chromatic or sonic effects. This contrasts with the coverage of use of magic mushrooms by youths in Barrow’s Evening Mail which described tales of visions of dragons. How prog is that? Perhaps I should have stayed in Barrow...

I have found that live music can lead to transcendental experiences. The dreamy soundscapes of Sylvian and Fripp played havoc with my temporal awareness when I saw them at the Royal Albert Hall in 1993, despite the cramped seating conditions. It felt as though I was transported to another time and another place and, as I’d not previously heard any of the material, it came as something of a shock to find that one of the tracks was called Twentieth Century Dreaming (A Shaman's Song). When I used to listen to Tangerine Dream’s Rubycon (1975) in the dark and through headphones I used to imagine other possible worlds, with the flowing, amorphous sounds conjuring a dynamic spectrum of colours. Though I appreciate stagecraft and thematic stage design, I’d always wanted to see Tangerine Dream in a dimly-lit church. The nearest thing I ever came to them was witnessing Node earlier this year, at the Royal College of Music. The pulsating sequences and sonic washes were mesmerising; the musicians were mostly static but when I closed my eyes the effect was to take me on a trip into inner space, equating the sequences with racing heartbeats or neuro-synaptic transmission.

This effect isn’t only associated with soundscapes or electronica; two years ago watching a reformed Camel performing The Snow Goose in its entirety, I was carried by the music to a dream world where I played out the piece, somehow anticipating and embracing the changes required for the composition when realised without an orchestra. The effect seems to occur when I’m most relaxed, undisturbed by theatrical elements and allowing the musicians to weave their magic. Only prog seems to have that magic.



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