Tranströmer Beheld

It was a funeral.
I sensed the deceased
read my thoughts
better than myself.

The organ fell silent. Birds sang.
A grave opened to the sun.
My friend’s voice rang as far
as the minutes’ darkside.

I drove home transfixed
by the glare of summer day,
by rain and stillness,
transfixed by the moon.

From Tomas Tranströmer, Från juli 90

Det var en begravning
och jag kände att den döde
läste mina tankar
bättre än jag själv. 

Orgeln teg, fåglarna sjöng.
Gropen ute i solgasset.
Min väns röst höll till
på minuternas baksida. 

Jag körde hem genomskådad
av sommardagens glans
av regn och stillhet
genomskådad av månen.

***
Tranströmer has an uncanny knack. One might call it musical, given his love for and skill at piano, even after the stroke which left him without use of his right hand. I am sure he thought of Paul Wittgenstein, the philosopher’s older brother, the pianist who lost his right arm in what is now Ukraine during the First World War, not the second cousin, about whom Thomas Bernhard wrote so compellingly in Wittgensteins Neffe. Maurice Ravel composed a Concerto for the Left Hand at the first Paul’s request. One wonders about Tranströmer’s own left-handed repertoire in his later years. Did he stick with Haydn or try out the repertoire Paul Wittgenstein commissioned from Ravel, Hindemith, Prokofiev and Britten, among others?

In this poem in particular, there is certainly counterpoint (the deceased / myself; the organ fell silent / the birds sang; a grave dug into soil / the sun). There is also what could be called modulation, as when the poet moves in the last stanza from the glare of summer day, through rain and stillness, and then on to the moon.   

Critics have spoken of the quality of Tranströmer’s diction, choice of words. This makes him especially useful to a student of the language. 

There is much less of a Latinate register in Swedish than English. The language of Rome never sunk roots that far away, though late Latin was the preferred instrument of elite scientific communication for a long time. Look at Swedenborg.

My Latiny transfixed for gemonskådad goes against the instincts of an English translator. Archaic or poetic skåda means to behold, watch or observe. It shows up now mainly in compound forms, as in skådespelare, actor / Schauspieler.  If all things were equal, which they are not, gemonskådad av månen would call for an Anglo-saxonish “seen through” or “beheld” by the moon. But “looking through” means “seeing what is beyond,” as in perceiving what is on the backside of the moon, of the  minutes as they tick, of time. As in prefiguring, at an inhumation, one’s own death. To be transfixed is also to be caught in some Medusa’s stare, her glance, her glare.

Then breaks forth a cadenza. The dead friend’s words, which best expressed the poet’s own thoughts, had hung in the void, resounding from the far side of time, as if from the occulted dark side of the moon. Driving home from the obsequies through unsettled afternoon weather and into a night clearing of clouds, the poet is transfigured in the sight of the moon.

Like music, poetry is composed of structures which make things happen in our mind.

Pascal’s Conditional, Subjunctive Wager

Since the age of sixteen, I have entertained discussions with a friend it would not be wrong to call a theologian. For most of our adult lives we were out of touch, though he was often in my thoughts the way everything and everyone have always been in our thoughts when we come to think of them again.

Last year, we renewed contact and naturally re-engaged with our debate.

One of his thrusts or parries led me to reflect on other stages of my life in which I had not only concourse but friendship even intercourse with religious persons, learning to speak the terminology of theology and doctrine with them in order to communicate.

His question turned around Pascal’s wager that each and every human bets that God exists or not. Given that such might be the case and taking into consideration the infinite gain or loss associated with belief, unbelief or disbelief in said God (an eternity in either heaven or hell), Pascal held that any rational person ought to live as if God exists and seek to believe in Him. If God did not actually exist, such a losing gambler would suffer not infinite but mere finite loss, measurable because imaginable, pleasures more likely than not sensual, and measured in the end against an infinity in hell.

Though admiring Pascal’s logic, which contributed to probability theory, I was never happy with his assumption that we could “pretend as if we believe” and God wouldn’t know or care about how false any virtue we thereby attained might be. This attitude betrays my Protestant orientation, since I presume that a relationship with a god or even God would be not only personal but sincere, without mediation.

The most telling description I ever heard of this “knowingness” of God was not from a Christian, rather a Muslim, the Imam of one of the first mosques in North America, Al Rashid, founded in Edmonton in the 1930s. In 1986, I ceremoniously converted to Islam in order to marry Nasrin legally in the eyes of the Iranian government — a legal procedure which facilitated her life and lent her a margin of safety in the early years of the Iranian Revolution, when she had to travel back for family reasons. The Sunni Lebanese Imam who married us and who filled out the documents she submitted to the Iranian Embassy in Ottawa was doubtlessly aware that my conversion was factitious. At one point in our discussions about Islam he assured me that it was not important to him if I were sincere in my conversion, since that was a matter between myself and Allah. Allah would know, when the time came to know, what I really thought.

The notion of a panoptic deity is a terrifying one, even more disturbing than that of a panoptic state, of which one extreme model is the eighteenth century prison which Jeremy Bentham imagined and about which Michel Foucault later wrote. Foucault was the consummate Parisian intellectual, hence bore within the crypto-Protestant strain of Catholic Jansenism, which remains strong among that national elite — one reason French Communism sank such deep roots. In his later thought, Foucault shifted towards a more orthodox perspective, arguing that confession to a human authority was the ultimate instrument of power and also of truth about one’s self, not observation of our acts. In other words, truth is institutional, not located in one’s own independent thoughts about oneself or about God.

This passing, peripheral reflexion on privacy and confession is, I would argue, relevent in this age of social media, selfies, and mass collection of that upstart deity, data.