Pas de Deux

When I was 13, I saw The Nutcracker ballet for the first time. It wasn’t my family’s style to go to the ballet, or symphony or theater, but my best friend and her mom had invited my mom and I along. I went in cold without any knowledge of the music or story, and I probably thought I was too cool for it or something, fairies and tutus and such. But the anticipation alone was excitement enough. The whole experience of dressing up, handing over our tickets, finding a seat through the crowd, a live orchestra– all of it was new and exhilarating. I felt immediately elevated; I felt wealthier, smarter, more beautiful; I felt like a classy broad.

As soon as the orchestra played the first several measures and the curtains swept back, I was gone. By thirteen, I had quickly buried my love of fairytales and sense of wonder in favor of a more enlightened and cynical worldview, but The Nutcracker called my bluff. I don’t even know if it was critically good, but I will never know because I was in love with all of it: the costumes, the narrative, the story-telling through dance– all of it was magical. But the moment that transported me was the Pas de Deux. I was sure I had never heard any music so ethereal. I was swept away with its romance and grandeur. When we got home, I picked out the melody on the piano, and later when I received the soundtrack as a Christmas gift, I listened to it over and over again. It was like getting wrapped in a tender whirlwind and lifted off the ground. I regularly listened to that album, just as regularly as Smashing Pumpkins’ Siamese Dream and Tori Amos’s Little Earthquakes.

It wasn’t until I had children that I began to explore more of Tchaikovsky’s work. I excitedly introduced my little girls to Disney’s Sleeping Beauty, which had been my absolute favorite animated movie as a child, only to realize that Disney had borrowed Tchaikovsky’s Sleeping Beauty ballet as its score. Watching that movie as an adult was like finding the source of my own aesthetic: the stylized art inspired by medieval tapestry, the sharply angled faces of the heroes and heroines, the woodland cottage and stately castles, and the score that carried it all on a current through peril and triumph. This was the foundation of beauty for me.

I was thrilled to introduce my children to Tchaikovsky, and while the ballet is still expensive, many ballets are available on disc, which is how we watch The Nutcracker every year, and how we’ve all seen Sleeping Beauty and Swan Lake. I have loved watching it capture their imagination as they bound about the room copying the dances and memorizing the melodies, and then when they’re older, discussing themes, motifs, and artistic choices. It renews the wonder for me. Gradually, I take one child at a time to the ballet (or live theater) as we can afford it so they can experience the heightened anticipation of a performance, and possibly be transported by a song.

Even now, thirty years later, something happens to me when I listen to the Pas de Deux, like the invisible string that connects me to my Creator pulls taut and draws my attention. I’ve thought a lot about why. I think it captures the overwhelming feeling of longing and desire, and the exclusivity of romance when the world passes away and the only other body you’re aware of is that of your lover. There’s safety, protection, and strength in its exclusivity and one-ness. The continuous, climbing scales within the song that ascend and descend capture the moments of anticipation, of joy and delight, at times of sorrow, and ultimate ecstasy of love. The grandeur of the song– and the moment in the ballet– captures the pursuit of God the Lover for us, and the full realization of our purpose in communing fully with Him.

Going to the ballet was transformative. It opened up a whole new arena of visual and musical storytelling, of beauty incarnate in the human form. There is a cathedral-like quality in the ballet, a sacramentality where conceptual beauty meets the human form and music tells a story to draw our attention elsewhere, not to escape, but to connect more fully with our humanity.

the God of Grit

O great mystery,

and wonderful sacrament,

that animals should see the Lord born,

lying in a crib;

The medieval hymn, O Magnum Mysterium, expresses awe at the humility of Christ’s birth. That the birth of the King of Kings should be first witnessed to by beasts of burden, and that the spouse of the Holy Spirit lies on hard ground amidst scratchy hay to labor– this is a magnum mysterium, a great mystery.

During different stages of my life, I have pondered different aspects of Christ’s birth during the Advent and Christmas seasons. As a young adult, the wonder and majesty struck me; as a young mother, the discomfort and peril struck me; at other times, the historical and cultural circumstances have struck me. But this Christmas, it has been poignantly sensory. I am there experiencing the stench of animal urine and dung, the smell and scratch of hay, the frigid night air, the veil of darkness, the base life-sounds of bleating and newborn cries.

This past year I have tried to be honest and receptive in my relationship with God, which has revealed a lot of repressed anger and hurt towards God. I had to work through the shame of feeling angry before I could actually confront the origins of this anger. Interiorly, I wearied, stopped wrestling the darkness, and I’m now just sitting with it. While that’s necessary, it’s dark and cold here at times. But I know this is part of deliverance and healing.

It’s been liberating to stop forcing emotions, like pulling cellophane over a bucket of muck. Right now, Mass is an act of obedience; Communion is a still, quiet moment at the cross. But this is an improvement from running out of Church during the consecration, which is where I was a year ago. Part of that healing has been peeling away the angelic, gilded depictions of Christ and the Church, and discovering the grit. Only then do I see myself and the life God has walked with me through. Only then do I remember that God indeed has been Emmanuel, God with me– not just in consolation and revelation, but He has been faithful in all things, all places, even under the cold veil of night. I don’t know if I believe that yet, but at least I can imagine that I will get there.

What does it mean that God chose to be born in a dank, stench-filled cave, surrounded by dumb animals? If Mary was the beloved of His heart, why would he allow her to give birth in cold, pungent darkness? Magnum Mysterium opens with, “O great mystery”. This, like so much of Christ’s life, is a mystery which theologians debate and mystics contemplate. But what we can know with the same senses that Christ incarnated, is that His birth, while miraculous and mysterious, was also one of stench and grit.

This simple reality makes me feel loved. As John of the Cross wrote, “this delight within your Bride / Would great be increased, / If the flesh she is endowed with / She saw you also shared”. The stench and grit that I am working through is there with baby Jesus and the Holy Family. I will sit with them in the dark, chilly cave, in the great mystery, and trust that salvation is here.

O Blessed Virgin, whose womb

was deemed worthy to bear

the Lord Jesus Christ.

Alleluia!

St. Hildegard of Bingen

Feast Day: December 17

St. Hildegard was a 12th century Benedictine abbess, mystic, poet, composer, physician, Doctor of the Church– in short, a remarkable woman. I don’t know much about her and I’m only just now beginning to seek her out, having caught interest from a convert-friend of mine who loves her.

Pope Benedict XVI said this of St. Hildegard, “Let us always invoke the Holy Spirit, so that he may inspire in the Church holy and courageous women like Saint Hildegard of Bingen who, developing the gifts they have received from God, make their own special and valuable contribution to the spiritual development of our communities and of the Church in our time.”

Though her original feast day is September 17, it has been moved to December 17, which is convenient since much of her poetry and song is fitting for the contemplative period before Christmas when we are accompanied by the O Antiphons. Below is a beautiful choice for the season, though there are many others worth seeking out.

Ave, Generosa

Hail, girl of a noble house,
shimmering and unpolluted,
you pupil in the eye of chastity,
you essence of sanctity,
which was pleasing to God.

For the Heavenly potion was poured into you,
in that the Heavenly word
received a raiment of flesh in you.

You are the lily that dazzles,
whom God knew
before all others.

O most beautiful and delectable one;
how greatly God delighted in you!
In the clasp of His fire
He implanted in you so that
His son might be suckled by you.

Thus your womb held joy,
when the harmony of all Heaven chimed out from you,
because, Virgin, you carried the son of God
whence your chastity blazed in God.

Your flesh has known delight,
like the grassland touched by dew
and immersed in its freshness:
so it was with you, O mother of all joy.

Now let the sunrise of joy be over all Ecclesia,
and let it resound in music
for the sweetest Virgin,
Mary compelling all praise,
mother of God. Amen.

St. John of the Cross

Feast Day: December 14

As the beloved 16th century Carmelite poet Juan de la Cruz’s feast day happens right after Guadalupe and St. Lucia, his is celebrated simply in our home: just a reading of one of his poems at evening prayer. All of his poems are fitting for Advent, but a few in particular are especially thought-provoking for the season. Below is a favorite.

Ballad VII: Of the Incarnation

Now as the season approached

(the date love specified)

for the ransom paid in full,

the shackles struck from the bride

who was forfeit under the law

law-giver Moses made,

the father with melting heart

after this fashion said:

My son, I have found you a bride

of your very sort, you’ll find.

You will have good cause to know

You are two of a noble kind,

differing only in flesh

(what are you but a child of sky?).

But the course of true love hints

here is a law will apply:

Lovers long to become

as identical as they may;

for the more the two are one,

gayer the gala day.

Delight and love in the bride

speedily would increase

(no question here, my son)

if she saw you a man of flesh.

I have no will but yours,

the son to the father replied.

My glory is all in this:

I do, and you decide.

It couldn’t be other than just

I follow as you provide.

How better let all men see

Your charity far and wide?

How better blazon your might,

sweet reason and deep mind?

I’ll carry word to the world,

news of a novel kind:

news of beauty and peace,

of sovereignty unconfined.

I go to be close to the bride

and to take on my back (for it’s strong)

the weight of the wearisome toil

that bent the poor back for so long.

To make certain-sure of her life

I’ll manfully die in her place,

and drawing her safe from the pit

present her alive to your face.