Citizen LA Magazine – Los Angeles. Review by Birgitte Moos, October 01, 2009

 

'Siegfried' at Los Angeles Opera. Directed and designed by Achim Freyer

 

LA Opera stages the Richard Wagner tetralogy 'Ring Cycle' through 2008/10. The third opera in the cycle, 'Siegfried,' just had its premiere at The Dorothy Chandler Pavilion.

The LA Opera 'Ring Cycle' is conducted by James Conlan, directed and designed by the Berlin based, internationally known Artist, Achim Freyer. Mr. Freyer also does light and costume design in collaboration with Amanda Freyer and Brian Gale.

The 'Ring Cycle' is based on Norse mythology, Icelandic Sagas and the Germanic pre-Christian legend of the Song of the Niebelungs; a heroic epic poem written in german in the 12th century. The illiterate but fearless hero of 'The Ring Cycle' is Siegfried. A product of nature, as Siegfried’s mother Sieglinde was sent to the woods with a broken sword. She died in childbirth, and Mime raises Siegfried in the forest, in hope to get a powerful ring.

 

First act opens with light tubes across the stage floor, reminding of a swimming pool. Siegfried sees reflections in the stream, and the mirror effect is futhermore executed by twin figures of the main characters.

The story is visualized by a moving and sometimes tilted revolving stage, as a record player where the story is grooved into, and reflected out in a divine light space, creating three-dimensional effects through projections on fore -and background.

As the drama accumulates, Mime plans to kill Siegfried, but Siegfried fixes the sword, the young hero conquers power with this sword and kills everyone who comes in his way including the dragon Pfafner, and departs for the sleeping Brunhilde. On the journey to Brunhilde, Siegfried encounters Wotan, the king of the Gods, overcomes climbing the mountain, pervades the magic fire, finally arousing the beauty, Brunhilde, who is told to marry whatever man that awakens her.

The stage design evolves throughout a story where values and moral is defined by, that survival is everything, so the final act consists of integrating multilayered visual expressions, ranging from under- and oversized objects to sophisticated retro 80’es neon art show.

A multimedia performance where variation in speed of movements, superb comic book elements, fairytale symbolic references amplifies into a precise abstract interpretation, staying true to the text.

The vocal performances was penetratingly mind stirring and technically more than straight. Music director James Conlon is evident as the Capitan of the orchestral ship, sounding lovely.

I advise Quentin Tarrantino, Peter Jackson and David Lynch go see it, as the story contain many of the same classic elements of the Hero Myth as Tolkien and makes use of mythic storytelling, and because this performance proves that the screen hasn’t taken over!

 

'The Ring Cycle' is ancestral legends, and Achim Freyer hit the tone of the story instinctively, academically and stunningly! Achim Freyer has proved that age doesn’t play any role, when it comes to staying innovative and visionary as an artist.

 

 

 

TALK AT ROBERT WILSONS WATERMILL CENTER, NY - Nov. 2009

 

LINK to video

 

THE TALK WAS AN INTRODUCTION TO THE BOOK I'M WRITING ABOUT INTER-DISCIPLINARY SET DESIGN AND A DESCRIPTION OF WHAT THE RESEARCH WAS ABOUT AT THE WATER MILL CENTER, WHILE I WAS THE ARTIST IN RESIDENCE THERE.

 

Set design is an art form that actually can draw on several other artistic disciplines and integrate some of them in itself and its expression. Set design is a wildly interesting topic which really is visual communication, that can comment on cultural events and generate debates in society. Set design, when it is interesting, has moved far away from visual social realism in theater and backdrop painting, to abstract space structures. Which simultaneously can convey messages that support the other elements on stage, if there is such thing as a stage!

I chose to study set design, because the profession itself draws both from art, literature, psychology, philosophy, communication and anthropology. Each fields which I was enormously interested in, and therefore not able to decide which area to focus on.

 

 

 

 

 

 

 

 

Transcendental images and spiritual symbols in the millennium epoch of Hollywood films -

studies of religious signs and symbols in films.

 

By Birgitte Moos, 2002

‘An inner constitution becomes a concrete outer'

Shakespeare

 

 

Introduction

During the change of époque and within the new century, significant changes appear in the visual media regarding filmmaking. Computer modeling techniques makes it possible to generate images of until recently unseen character. It is a newer tool in the toolbox of a Production Designer.

Film is such a new art form, that at that time where movies appeared in, it automatically moved itself intoan atheistic epoch; characterized by the belief in nature science and instruments. In newer films created inthe years around the millennium, I see a tendency of expressing more spiritual content than ever before inthat part of film history, which is tied to Hollywood.Perhaps that is because the transition to year 2000 has in several hundred of years stood out as an ultimate critical moment for manhood. That moment is built up through time with prophecies of Judgment Day simultaneously with visions of a better world.As a popular medium, the film is a credible measurement of consciousness within populations. One can also assume that film can have the effect on people as being catalysator of change of consciousness.

I am methodically researching on a number of films, with the focus on used religious and spiritual signs and symbols in these films.

The selected films are all created from during 2000 until now. The selection and limitation of films are also decided out of criteria of high visual aesthetic, digital treatment and being produced in Hollywood.

 

 

Problem description

We are living in the dream society, where information technology and digital media feeds dreams and leaves space for self-forgetting and self-absorption. The entrance to film on the net is almost unlimited for every single up coupled human. Always on the highway to paradise.Here it seems that religion and remarkably spirituality gets increased interests amongst present humans, and that seems to be reflected in filmmaking.

The two conceptions have different meaning. Generally I would nail that religiousness is about conducting oneself with the holy and powers: spirits, demons, gods, laws, and ideals. Identification with a set of man given parameters. In spiritually its considered that existence is of a character of a completeness that transcends beyond human itself.

Religion and spirituality has different signs and symbols. The symbol is for example an image of something familiar, but also the carrier of something vague, and universal truths. The spirit shown through the symbol, for example Jesus Christ, is the image, which makes the human grasp what lies beyond its ability for the understandable. During an investigation of the meaning of a symbol, transcendent imaginations appear and the common sense must capitulate. The cognitive value of symbols lies beneath the rational sense of perception. The German word for symbol is ´sinnbild´, which means emblem. Has the picture the potency of revelation”?

 

I will try to categorize symbols out from different theoretical entrance angles. There are several definitions of what a symbol is and attempts of categorizations amongst others by Hegel, Goethe and Jolande Jacoby.The Swiss Psychologist Carl Gustav Jung’s works about archetypes have created a fundament of interpretation of symbols in the West, while works of the contemporary American Philosopher Ken Wilbur does in my interpretation feed the ideas of that, there exist Jungian archetypes, but also transpersonal archetypes. The archetypes must in this context be used in the connection to symbols. Ken Wilbur is by C. G. Jung’s former assistant described as the Thomas Aquinas of our days. Thomas Aquinas has in `! Sent prolog 9.1.a.v`. 4, said that Theology ought to be expressed in a manner that is metaphorical, symbolic and parabolic”. What a beautiful picture.Ken Wilber works at developing a new kind of science; a spiritual science, where science and religion becomes integrated.

 

I will try to pursue these new thoughts and try to involve them in future research. Carl Gustav Jung is known for his re-interpretation of religion as symbolic, and his symbol interpretations include the world’s main religions and some esoteric traditions. In Jung’s symbol language is it not necessarily the symbol in itself, but also symbolic productions, which are expressions of religious and spiritual consciousness.

Myth critique gives a third point of view to the studies of religious symbols. Myth critique defines religion broadly unlike than what for example theologians do. Myth critique opens up for a broader study of religious symbols, since a mythological approach reads symbols as transcending, cultural and individual traditions into universal symbols!

The analysis goes into and behind some of the Westerns cultures scientific world understandings and science results. Cosmology is the teaching about the universe and implicit that, has always been a wondering about the mankind’s placement in the universe. Especially the Western cultures´ materialistic and mental development, have possibly reached a point of state where the spirit expands into a spiritual/religious cosmology. Detached from the scientific doctrines about the universe, exists an own mythic cosmology, which involves myths, gods, souls, intelligences and a metaphysical God.

 

 

Method

These investigations are part of a Ph.D. proposal that I gave in to The National Danish College in Copenhagen in the year 2002. The Ph.D. was declined based on the assumption that the content lacked sufficient scientifically. The academic paradox is self evident with reference to the subject matter: How to define and prove the numinous.I am still curious about above described subjects and will involve following methodic researches in a far deeper analysis of 'The Matrix' trilogy and other films. The field of problems lies within pinning down, defining and classifying the symbolic image language of the chosen films. What is interesting is also how the designer through methodic work, transforms soul full content into a filmic work. In other words the ability to vitalize a symbol into a scene through the use of images.

The plan is to analyze every single film, finding the religious/spiritual symbols. Then separate digital designed symbols from ´traditionally graphic and manually on set designed symbols. Categorizing common trades and differences.My intention is to research and analyze on the topic if cg images gives a greater opportunity for visualization of symbols, where the impression gives the wiever a stronger sensation of the old alchemistic principle “spirit in the matter”. In other words, Figuring out, if and how design, gives ability of creating symbols with intensified transcendental qualities.

In my consideration of how signs and symbols appears, I will try to point out and define religious and spiritual signs and symbols, and the term symbol has to be examined and clearly as possibly defined. For example by describing when is a symbol is a religious symbol. Where the symbol comes from, and what it means in a given film and in its original context.

 

The term deconstruction, defined in 1968, by Jaques Derrida, can perhaps be found as a parameter of measuring modern fusion symbols, where different religions and belief systems are mixed together, or up, if one dare to say so. Describing different types of symbols, such as in which forms they are represented: Either graphicly designed or concrete beliefs objects such as statues, altarpieces, ikons, crosses, animals, plants or when are the symbols hidden and subtle.

A discussion of the fundamental concept; the concrete, is essential in this context, in an attempt of organising a system.

 

In investigation parameters and methods, an attempt of narrowing the contempt arise through the use of shape definitions such as style, color, light, materiality and immateriality.It would be interesting to typologylize films in such genres as pluralism, mythological, Theological, violent, non violent (the good versus evil). Designtools applied; digitalization, hand drawn, built in reality, mixed media. Religious, phenomenaligycal, psycological and philosophic angles of wievpoints should be considered.

The research methods should implicit reflect, that we are dealing with complex issues in a multifaceted time. Speculations of how modern media – film and computer – can bring about symbolic images, is also a question which is illuminated by questioning the wievers experience of intensity in comparison to the image layers deeper content and in comparison to applied technologies.

I am analyzing different computer software used for image manipulation creating religious and spiritual symbols. My investigations will end up with new categorizations of religious sign and symbolic expressions within different filmic genres. I expect the new insights and content will be published in a compendium, which is addressed to design and film students, workers in the fields

and other interested readers. The compendium would hopefully be a valuable learning tool about design processes and the use of symbolic language, helping readers to work goal oriented and consciously with image communication in films.

My intent is to be part taking in what lies within the development of the field of Production Design, by uncovering different use of symbol visualization.On good and bad the film as popular medium is both a measurement and creator of values and belief directions amongst the audience. Homogenic visual expressions, applied in complex contexts and abstract perception coupled to symbolic shapes, should at its best have mutual interaction. These are circumstances which results shows the level of conscious activity during the process of creation, reflected by the emotional level of involvement and resonance by an audience watching the film.

 

 

Systematically the working method will consist of following in same order:

Eksamination of chosen films

Scanning symbols in the films and reading literature

Classification of films signs and symbols

Development analysis parameters

Grading films and symbols in categories

 

 

Temporary film list of interest

'The Fountain'. 2006. Directed by Darren Aronofsky, production design by James Chinlund.

'The Matrix Trilogy.' 1999 - 2003. Directed by Andy Wachowski og Larry Wachowski, production design by Omen Paterson.

'Solaris.' 2002. Directed by Steven Soderbergh, production design by Phil Messina.

'Signs.' 2002. Directed by M. Night Shyamalan, produktions design by Larry Fulton.

'Minority Report.' 2002. Directed by Steven Spielberg, production design by Alex McDowell.

'Starwars: Episode II - Attack of the Clones.' 2002. Directed by George Lucas, production design by Doug Chiang.

'Moulin Rouge.' 2000. Directed by Baz Luhrman, production design by Catherine Martin.

'The Cell. 2000. Directed by Tarsem Singh, production design by Tom Foden.

 

Amongst selected films, 'The Matrix' is an example of films with content of religious, transcendent and spiritual symbols. Just to mention one scene from the first 'Matrix' film: The main character Neo is consecrated through symbolic divinity. As he is poured over by gold, I mean there are references to the goldenly imaginations of the ancient Antique. This film is a technological masterpiece, studded with visual effects, aesthetic and the use of cg. The visual effects percolate razor-sharp the abstract symbolic levels.

The film 'The Cell' includes a series of tableaux that depict captivating surrealist landscapes and spectacular imagery depicting the fantasy worlds. A truth seeking white angel, a boat in the sand and a serial killer in a cellar with many rooms. The room of the self is golden. An 8th victim in a glass water tank, that slowly fills with water. The number 8 has different religious meanings, for example corresponding to baptism, the water and new birth. 'Moulin Rouge' is a film, telling the merciless separation between spirituality and desire, the cabaret is transformed to a golden hinduistic, sacred space. 'Star wars: episode II Attack of the Clones 2002' contains symbolism in abundance. For example dark dry landscapes with Anakins anger facing a setting sun. The disappearing sun leaving behind spiritual darkness. 'Minority Report' is a SFX visually stunning film, with integrated elaborate examples of computer effects that are rich in spiritual content.

 

 

My own background and qualifications

My professional and personal interests have to a considerable extent circled about symbols and accomplishment of knowledge about complicated designing processes, meanings and expressions. During studies at Roskilde University, I worked at a project about creative processes of creation, with the focus on religious symbols. My thesis from The National Design School of Denmark was on The 'Hamletmachine', written by Heiner Muller in 1979. The text lets Hamlet become interlaced with European culture and thrown from the past out through the future through time epochs and intertextual references, gaining awareness on the journey.

Furthermore during my studies at The University of Arts in Berlin, by Professor Achim Freyer, I worked on the play 'Oedipus', transforming the textual content to images of ramshackle abstract ruins and heavenly openings. In Berlin I also worked, as a part of my investigation of Oedipus, as a Set Designer Assistant for my professor, at Deutshes Theatre. On the side, designing alternative

set design concepts with the focus on the spiral symbol as a mental image of primeval processes and development. Also working with Bertolt Brechts play 'The Holy Johanna of the Slaughterhouse', where my set design turned out as a huge horizontal cross, which had the function of bridges between different horizontal movable spaces. The shape of the cross also appears in the performance 'Agnes of God'. In this variant vertically placed.

In my earlier work, 2000-2001, as a Lead Designer for the media concern Tristone, I developed designs for virtual worlds for computer games and interactive entertainment for television, and created universes strongly inspired by Greek mythology, Chinese religions and Greenlandic rituals.

In 2003, as an Artist in Residence at University of Southern California, Department of Film and TV at the Division of Animation and Digital Arts. The stay let me execute own design projects, participate in Lectures and screenings of relevant films and workshops connected to courses in computer software such as Alias/Wavefront Maya, Adobe Photoshop, Premiere and After Effects as well as MacroMedia, Director and Dreamweaver. Including interaktive animation, stereoscopic animation and virtual reality. That postgraduate research was a natural follow up on my intent of writing a Ph.D. and interest in new digital media and their usability regarding design for film.

 

 

Literature list

Barry Taylor: Entertainment Theology: New-Edge Spirituality in a Digital Democracy. Cultural Exegesis, 2008

C.G. Jung: Collected Works of C.G. Jung. Princeton University Press. Routledge & Kegan Paul, 1953-78

John R. May (Editor): New Image of Religious Film. Sheed & Ward, 1997

Clive Marsh and Gaye Ortiz (Editors): Explorations in Theology and Film: Movies and Meaning. Oxford: Blackbell Publishers 1997

Don Tapscott: Growing up digital, The Rise of the Net Generation. New York: MacGraw-Hill, 1998

Martin Esslin: The Field of Drama: How the Signs of Drama create meaning on Stage and Screen. London: Methuen, 1987

Michael Paul Gallagher: Clashing Symbols. Darton,Longman & Todd Ltd, 2003

Rolf Jensen: Dream Society. McGraw-Hill, 2001

Jean Baudrillards Simulacra and Simulations. University of Michigan Press, 1995

Hegel: Science of wisdom. St. Augustines Press, 2000

Eugene C. Kennedy (Editor): Thou Art That: Transforming Religious Metaphor by Joseph Campbell. New World Library, 2001

Caroline W. Bynum: Gender and Religion: On the complexity of Symbols. Beacon Pr., 1988

James Bonnet: Stealing Fire from the Gods: A Dynamic New Story Model for Writers and Filmmakers. Michael Wiese Productions, 1999

Hillel Schwartz: Century's End. Barnes and Noble, 1999

Joseph Campbell: The hero with a thousand faces. Princeton University Press; 2nd edition,1972

Pia Skogemann: Religion og symbol – C.G. Jungs religionspsykologi. Borgens Forlag, 1988.

Brenda Laurel. Computers as Theatre. Addison-Wesley Professional, 1993

Lars Bo Kimergård og Lars Mathiasen: Manuskript og dramaturgi. Av-kompendium # 3,3 udg. Institut for Film–og Medievidenskab, 2000

Ken Wilbur: Eye to eye - The quest for the new paradigm. Shambhala; 3 Revised edition, 2001

 

 

 

Copyright

 

 

 

 

© Birgitte Moos Chalcraft 2016