Yes, Progressive Rock Should be Emphasized in the Common Core!

Many of us are already on the same page regarding the idea that all children should be given a basic education in music as a core component of the liberal arts curriculum, and that such should be started at a young age. (AHUM’s position on this matter—drawn from a host of recognized authorities—can be explored in further detail here, here, and here.) Children should be taught the basics of where music came from, how it influenced the development of prehistoric and ancient culture, how Medieval European church music developed into classical music, how European and African folk music came together in varying degrees in America to yield a wide variety of popular music over the last 100+ years, and how an appreciation for various musics of the world has greatly impacted (and continues to do so today) both the “serious” and popular music that came from these European and American traditions. (This on top of actually engaging the children in playing musical instruments, learning to read music, etc.)* But what if I was to say that when it comes to studying Western popular music we should ensure that this musical curriculum places a particular emphasis on progressive rock? After all, that’s just one niche genre among many, right? Why should a special weight be placed on the music of Yes, Pink Floyd, the Moody Blues, Jethro Tull, King Crimson, Kate Bush, Genesis, and Emerson, Lake & Palmer?

By way of disclosure I should admit one thing right off the bat: I really like progressive rock. Have for a long time. Some of my neighbors over time have become painfully aware of this, such as during college when someone from a neighboring apartment (not a student, mind you) felt the need to have the local police come and ask me to turn down ELP’s Tarkus at 2:30 in the morning just because it was playing on my stereo at a volume as close to that of a live show as it could muster. It’s no big secret, really, that a lot of my favorite rock music is from this genre that enjoyed its heyday from the early to late 1970s. So, admittedly, I have to be somewhat cautious to not let my personal bias interfere with my objectivity. But after a number of years of writing about music and formulating thoughts on the “big picture” role of music throughout the entire course of human development, I hope that by now I can speak about progressive rock at least as objectively as I would about the significance of the music of, say, Chopin or any other great musical innovator whose music I have been especially enamored with.

Progressive rock began as an outgrowth of the increasingly imaginative and sometimes experimental popular music of the late 1960s, such as The Beatles’ albums Revolver and Sgt. Pepper’s Lonely Hearts Club Band, The Beach Boys’ Pet Sounds, Pink Floyd’s Piper at the Gates of Dawn, The Moody Blues’ Days of Future Past, Frank Zappa and the Mothers of Invention’s Freak Out!, and the Velvet Underground’s The Velvet Underground & Nico. These were quickly followed up by offerings from Traffic, Cream, Jeff Beck, The Nice, Soft Machine, and other groups seeking to widen the scope of rock music by incorporating elements from a wide variety of 20th century genres, including jazz, symphonic, minimalist, and experimental electronic. By the early ’70s a number of bands were strictly dedicated to testing the boundaries of what a rock band could be, rebelling against any notions of limitation that the rock tradition had already begun to settle down into, and a distinctive genre was born—sometimes called “art rock” but more commonly referred to as “progressive rock.” The creative drive had proliferated so far that it did not even seem unusual in 1973 to find the singer/songwriter Elton John put an 11+ minute opening song (“Funeral for a Friend/Love Lies Bleeding”)—which boasted an extensive instrumental introduction teeming with synthesizers churning out classical music chord progressions—as the opening cut of an album (Goodbye Yellow Brick Road). Neither did it seem unusual that such a great song would be played in its entirety on the radio despite the fact that it almost reached the running time of 4 typical songs combined.

To fully understand and appreciate progressive rock, or any musical movement for that matter, we should look at the elements that contributed to its genesis. Any new genre in music can be shown to have its roots in a combination of prior musical efforts. Sometimes these influences even show up in that genre’s name, such as how rockabilly described a mix of early rock ‘n roll and hillbilly music. Jazz, which is perhaps the greatest of all American musical products, has been described by many as a “gumbo” of ragtime, the blues, marching bands, and foreign influences from Africa and the Caribbean. The birth of jazz certainly represents one of the great musical intersections of the 20th century—it was a place where numerous roads converged to form a new “musical town square,” so to speak, and a multitude of new paths also branched off from there, beckoning the traveler to explore the adventures they had to offer.

Through the Creoles of New Orleans—who played a central role in creating jazz—and their education in, and love for, classical music, a classical European influence would even play a subtle role in the creation and development of jazz. But where classical music had its greatest impact on jazz was with its 2nd generation innovators, those who laid out the framework for how jazz would progress (please note that word) beyond its Dixieland/”hot music” early life into works of fascinating depth and color. Duke Ellington and Bix Beiderbeck, and then later Charlie Parker and Thelonius Monk, are just some of the examples of jazz greats who were very much influenced by the rather contemporary developments in classical music—Debussy, Ravel, and Stravinsky were among the composers they admired and sought to learn from in order to push the boundaries of jazz far beyond anything previously conceived. They were certainly criticized for this by some jazz traditionalists, but thankfully it did not deter them. Likewise, George Gershwin, who often seemed to work in the classical idiom while incorporating signature elements of jazz, is widely revered today, although panned by some in his day as having only one foot on the boat (whether it was the classical music boat or the jazz boat). History tells a different tale, of course: the real issue was that the Gershwin critics missed the boat altogether.

This history is very useful in giving us a good perspective on the development of rock ‘n roll as well. Starting out as a mix of jump blues, boogie woogie, harmonized street corner singing, deep blues, and R&B (especially the “big bass” New Orleans sound of Fats Domino and others), and epitomized by the raucous, rebellious attitudes of Little Richard, Chuck Berry, Elvis, and Jerry Lee Lewis, rock music would also greatly benefit from subsequent innovations. In fact, rock was arguably saved from the late ‘50s/early ‘60s doldrums of the teen idols and other corporate patronizing through the daring efforts of such notables as Buddy Holly, Berry Gordy (and his Motown empire), Roy Orbison, and Phil Spector—each of whom were not only great songwriters but also great visionaries who helped establish a grander sonic palette for Western popular music to make use of.

Then along came The Beatles, whose early music reflected a “connection to the whole history of rock & roll up to that time,”[i] as Lester Bangs once wrote. The creative drive of these four lads from Liverpool was awe-inspiring to many musicians of all levels of accomplishment; from Leonard Bernstein to Bob Dylan, everyone talked about how their chord progressions were like a breath of invigoratingly fresh air. Far from inducing complacency, this praise for their early music only served to make them more determined to explore new territory and make each new album—indeed, each new single—a spectacular new adventure for all. Intent on following this progressive approach, they began to draw from a host of older music traditions (such as folk, jazz, show tunes, ukulele groups, etc.) as well as from their direct contemporaries (Bob Dylan, the Who, the Stax sound of Memphis, etc.) to create what arguably remains as the most diverse output of music from any popular performing artists ever (and certainly within the limited time frame of their 7 year period of work together).

Thus, it was only natural that the great creative minds who came up in the immediate wake of The Beatles would push the envelope even further and approach their work with a free spirit and a rejection of any notion of conventional boundaries. This was the fertile ground from which sprang progressive rock. It was the environment that encouraged the Moody Blues to pursue their mysterious candlelit ambiance of mellotron strings, finger-picked acoustic guitars, exotic instruments, and vocal harmonies reaching up to the heavens. It was the field in which King Crimson could safely attack the modern psyche, questioning its validity through the harsh harmonies of the 20th century classical music innovators played on distorted electric guitars, and with periodic outbursts of incendiary modern jazz. It was the milieu into which the standard of the guitar-centered rock band could be defiantly challenged by a keyboard-centered band—Emerson, Lake & Palmer—which featured a furiously percussive organ sound at its core, a host of iconic synthesizer timbres that we simply take for granted today, and an embrace of harmonic innovations literally unheard outside of their original classical music sources (Bartok, Janacek, Scriabin, Copland, etc.). It was a seemingly limitless space in which Yes could take you to the outer reaches of the universe with new musical colors as vivid and compelling to the rock band idiom as the innovations of Berlioz and Strauss had been to orchestral music; concerned with the other-worldly, and seeming to transform light waves into sound, they yet still ground out some of the sharpest, grittiest, and technically coordinated rock music ever created. There was even a sense of timelessness so broad that we could be taken back to ancient mythology, up through the Renaissance, the Enlightenment, and the Victorian era, and then finally meet up with the current moment on a journey hosted by that symphonic-choral/spettacolo-teatrale powerhouse known as Genesis.

As impressive as this list of accomplishments is, however, it merely scratches the surface. By digging only a tiny bit deeper we see rich veins in every direction. The relatively contemporary innovations of the minimalist composers La Monte Young, Terry Riley, Steve Reich, and Philip Glass were incorporated by The Velvet Underground (members John Cale and Angus MacLise were former players in Young’s “Theatre of Eternal Music”), the Who (their “Baba O’Reilly” was a nod to Terry Riley for his influence on Who’s Next), Robert Fripp of King Crimson (whose signature “tape loops” were a Riley invention), Brian Eno (who has pointed to Reich as a primary influence and even participated while a student in the performance of a La Monte Young piece, something he considered “a cornerstone of everything I’ve done since”[ii]), Peter Gabriel (who started showing a recognizable appreciation of Reich with his 3rd solo album and the song “No Self Control”), and David Bowie (who, along with Eno, was particularly smitten by the work of Glass). Grateful Dead members Phil Lesh (bass) and Tom Constanten (electronics wizardry) were associates with Reich when they were all students, and both studied composition with Luciano Berio. Constanten even studied with Karlheinz Stockhausen.

The experimental musical creations of John Cage, and his radical approach to music, were hugely influential on many leading rock musicians (and indeed also the above-mentioned minimalists themselves), including Lou Reed, Frank Zappa, and (of more recent note) Radiohead (truly, a progressive rock band of the 21st century). Zappa pointed to the “father of electronic music,” Edgard Varese, as his primary influence as a young musician. The downstream effects of fellow electronic music pioneers Vladimir Ussachevsky and Otto Luening came through when the synthesizer work of their student Wendy (born Walter) Carlos set Keith Emerson’s ear on fire and led to his prominent use of the Moog synthesizer in the newly-formed band ELP.

These were indeed great times of interweaving musical genres, and while the progressive rock bands were not the sole prophets espousing the need and validity of this wide embrace, they undoubtedly played the leading role in bringing the classical music tradition—all the way up to the works of its most recent controversial artists—into the fold. What’s more, the spirit of progressive rock could be felt all over. Hell, even some of the distinctive characteristics of the seminal heavy metal band Black Sabbath, from their beginnings in 1970, are consistent with the approach of progressive rock, such as their large-scale, suite-like song structures and calculated use of unusual harmonies and dissonances. For alternate approaches coming from another direction, look no further than Miles Davis, who (inspired by the likes of Led Zeppelin and Sly and the Family Stone) gave us jazz-fusion/jazz-rock right at the dawn of the progressive rock era. After Davis’ opening gambit with Bitches Brew, Mahavishnu Orchestra, Chick Corea’s band Return to Forever, Herbie Hancock, and Weather Report (a set of artists largely comprised of various former Davis band members and associates) would feel emboldened enough to take up the mantle and go create a diverse output of tantalizing jazz/rock hybrids, bringing to full circle the ongoing efforts of Soft Machine, Zappa, ELP, and others to merge rock with modern jazz. Further along these lines, we can even point to the incredibly gifted Stevie Wonder, who put an entirely new spin on Motown and soul music by blending it with funk, jazz, pop, rock, and a dash of Latin influence—not coincidentally, at the very same time of this creative explosion.

This spirit of musical exploration didn’t just suddenly grind to halt—it continued to flow in numerous directions. It continued to progress and find new avenues of expression. During the 1980s, this was particularly evident in the Columbus-like “discovery” of great music from around the world that had existed for years but which had escaped the attention of Western popular culture, and in the way elements from these various musical traditions were more fully integrated into our own. The list of artists who reflected these changes is extensive, although a short list would likely include the Talking Heads, Paul Simon, and Peter Gabriel. Gabriel, who had already earned a bona fide progressive-rock-god status as a founding member and primary creative force behind the early work of Genesis, leveraged his emerging career as a cutting-edge solo artist to help promote music of the world by helping to found WOMAD (World of Music, Arts and Dance) and establishing the recording label Real World Music. What’s more, his innovative work in music video was also highly influential—an inventive approach to visuals that can be traced back to his introduction of theatrical elements into early Genesis concerts.

The reverberations of progressive rock can also be heard in the music of a host of non-progressive-rock artists. When Eddie Van Halen became famous for his arpeggiated distorted guitar finger-tapping-on-the-fretboard work, those in the know smiled in recognition that Steve Hackett of Genesis had been doing that years before. When we encountered unusual time signatures in various songs from artists like Bjork, Black Flag, Nine Inch Nails, Muse, and the so-called “math rock” bands (like Slint, Chavez, Don Caballero, and Ruins), the progressive rock influences were quite apparent, if not openly acknowledged. And when Rihanna used the ascending portamento synthesizer in “We Found Love (In a Hopeless Place),” some of us undoubtedly turned to our kids and explained how that’s just a modified version of the end of ELP’s Karn Evil 9, 1st Impression, Part II (i.e., the Welcome back my friends to the show that never ends . . . part). In fact, one would be hard pressed to find any techno or synthesizer-based dance music that doesn’t show a striking reflection of Keith Emerson, Rick Wakeman, Richard Wright, Tony Banks, Jean Michel Jarre, Larry Fast, and the other synthesizer masters of progressive rock.

During its prime years, progressive rock was actually quite popular, and when the core progressive rock artists began to turn their attention towards a more widely accessible style, mostly in the 80s and 90s, they would achieve various moments of fantastic commercial success, while consistently continuing to offer innovative arrangements and production values. Yes’ 90125, produced by Trevor Horn (who, along with Geoff Downes, had joined the ever-evolving Yes family for its first 1980s release Drama) and energized by new guitarist Trevor Rabin, was a huge hit, with “Owner of a Lonely Heart” among the tracks that would set the music world abuzz with new ideas. Genesis drummer Phil Collins used the new, powerful, reverse-gated drum sound he had developed with Hugh Padgham and Peter Gabriel while working on Peter Gabriel III (“Intruder”) to establish himself as a major new solo artist with “In the Air Tonight”—and it was a drum sound that would soon after be heard far and wide in popular music. (Simultaneously, he was helping propel the remaining members of Genesis to new heights, singing and drumming on hit after hit.) Surpassing common expectations, the “supergroup” ASIA, comprised of keyboardist Geoff Downes (the Buggles), drummer Carl Palmer (ELP), bassist and vocalist John Wetton (King Crimson, UK) and guitarist Steve Howe (Yes), saw their first release—a decidedly “album-oriented-rock” offering with distinctive progressive elements—stay at the top of the U.S. charts for 9 weeks, a remarkable feat for a quartet of progressive rock heavy-hitters. And, of course, Pink Floyd’s The Wall was an incredibly popular large-scale concept album (in the tradition of The Who’s Tommy and Quadrophenia), that would mark a fitting end to the close collaborative efforts of the classic Pink Floyd lineup, a partnership that had earlier changed our whole conception of what a studio album could be with their The Dark Side of the Moon (which, it should be pointed out, remains by far the longest top-100-charting-album from any genre ever).

I realize that for some readers out there, this is all “preaching to the choir” stuff, for it is truly impossible to tell a comprehensive narrative of the progress and innovations in rock music without making numerous references to the founders and progenitors of progressive rock. Perhaps my passion would not be so strong if there was already a general understanding and appreciation. But I find that a concerted effort is still needed to educate about progressive rock, especially considering that numerous critics and rock historians have gone out of their way to minimize the successes, influence, and significance of the music and the musicians. Some of these writers have banded together in a “piling on” of mutual disdain, casting the musicians in a cloak of pretention and self-gratuity, hoping that by reducing them to these accusatory terms, and vehemently hurling them at the public a sufficient number of times, the claims will stick. So, yes, I have felt the need to set the record straight. But this is far more than addressing a pet peeve. What we find in progressive rock is a major aspect of the story of music in modern times. When charting out the evolution of music in human culture, from the most primitive, distant times to today (as I have done in A Big History of Music), progressive rock inexorably shows itself to be central to the development of Western popular music. It unmistakably shines out as an historical focal point, or axis if you will, a rare thing in the overall story of music, but one which clearly shares much in common with other similar nodes of musical history.

Efforts today like the South Shore Symphony’s recent concert dedicated to the music of Keith Emerson, featuring a performance of his Piano Concerto No. 1 (played expertly by pianist Jeffrey Biegel) are encouraging, and hopefully point to a cultural shift in which the value of a retrospective appreciation of the progressive rock era will begin to take hold. Just as I am encouraged by all of the many organizations that have sprung up to help fill the void created by the pullback of music performance education programs in public schools, I am encouraged that our collective efforts to press for a general education about music for all students, and a greater cultural awareness about music in the general public, will also yield valuable, tangible results.

So, we’ll certainly teach our kids about Robert Johnson—and Muddy Waters, Lionel Hampton, Hank Williams, the Rolling Stones, Jimi Hendrix, and all the rest of them. What we won’t do, however, is teach the distorted, revisionist view which says that progressive rock was a bad experiment that went awry. Rather, we will showcase it as the dynamo it truly was in generating much of the progress of its time and of the music that followed.



[i] Lester Bangs, “The British Invasion,” from The Rolling Stone Illustrated History of Rock & Roll, p. 199.

ii Brian Eno, interview in Keyboard magazine, July, 1981

* Please note that this article is not intended to address the pros and cons from the current public debate regarding standardized minimum curriculum requirements, or regarding standardized testing. As with all of AHUM’s efforts, the intention is to increase the attention given to music from within the educational structures that currently exist.

Music Therapy – The Healing Qualities of Music

Over the course of the 20th century, an unexpected scientific validation of an ancient conception of music took place: we proved to ourselves that music can be utilized as an effective treatment for various physical and psychological ailments. Today, music therapy is recognized by many as a powerful tool in the arsenal of medical treatments, one with possibilities that have not come close yet to being fully explored or implemented.

Most all of us have practical experience that exposure to music can change our mood. Various musical pieces can make us feel emboldened and strong, tranquil and happy, or even agitated, depending on both the specific qualities of the music and the individual contexts in which we subconsciously place them. Our perceptions from hearing music today are impacted by associations we make from our past in which the same music was present, or simply due to the way our internal “wiring” uniquely responds to the rhythms, tempos, pitches, and other aspects of the music. However, there are also certain fundamental constants—qualities of music that generally affect all of us in the same way because we are all human and share the same DNA structure and psychological makeup, a constitution that was refined through evolution over many, many ages.

Examples of music therapy are found in ancient mythologies and religious texts. Until relatively recently (mostly in the last 200 years), its effects were attributed to magical or spiritual properties. This contributed to the general regard for music as an esoteric, spiritual power, such as in The Bible, where we see in I Samuel how Saul was calmed by the harp playing of David and the “evil spirit” left him. The 9th century Syrian Al-Farabi was an early proponent of seeking a deeper understanding of music’s potential as a physical and psychological therapy, but it was not until nearly a thousand years after him that a scientific approach began to be employed in the West to demystify music and determine the specific mechanisms at work in its healing qualities. The experimental use of music in various hospitals, and the scholarly and anecdotal writings of 19th century music therapy proponents, led philosopher Friedrich Nietzsche (who, during his early days as a classical studies professor, had been a close associate of composer Richard Wagner) to take a keen interest in music therapy treatments and music’s impact on the human nervous system. Finally, the overwhelming flood of wounded soldiers and civilians in World War II opened the door to widespread experimentation of this relatively cheap and readily available treatment, and as a result, music therapy began to become main stream when numerous patients showed positive physical responses in their vital signs as a result of strategic exposure to music (in addition to reduced symptoms of post-traumatic stress disorder—what was termed “shell shock” at the time). Formal university programs for the study of music therapy were soon introduced and the National Association of Music Therapy was established, all by mid-century.

General knowledge about music therapy among the public has trailed along slowly. Some popular films and high profile cases in the news have helped. The 1990 film Awakenings, with Robin Williams and Robert DeNiro, portrayed how the now-renowned Dr. Oliver Sacks discovered that music could play an important role in engaging his post-encephalitic Parkinsonian patients with the external world. In the more recent films The King’s Speech and The Music Never Stopped, respectively, the stammering newly crowned King George VI is aided in overcoming his speech impediment by musicalizing his words and an amnesiac in the late 70s overcomes the devastating effects of brain tumor removal surgery through a music therapist’s program of listening to the music of the late 60s that held so much significance for him in his youth, prior to his near complete loss of memory. (The latter was based on the true story of one of Oliver Sacks’ own patients.)

The remarkable recovery of Arizona Congresswoman Gabrielle Giffords, who faced incredible difficulties in speech and language function following her gunshot wound to the left temple in 2011, is largely credited to the music therapy she received, which helped retrain the right side of her brain to take on important language related functions that are normally handled by the left hemisphere. “’She was able to sing a word before she could speak a word, and the damaged areas of her brain were circumvented through music,” relayed Concetta Tomaino, executive director of the Institute for Music and Neurologic Function.[i]’” ABC News aired a segment on this incredible story, which showed Giffords crying in frustration when unsuccessfully trying to speak, but then appearing joyful as she sung fluently. As Emily  Sohn of Discovery News wrote, this “paints a dramatic picture of the power of music to help people overcome brain injuries.”

These types of examples, however, provide only a small glimpse into the vast potential of music therapy. Michael De Georgia, director of the Center for Music and Medicine at Case Western Reserve University’s University Hospitals Case Medical Center in Cleveland commented (in relation to Giffords’ case) that “In the last 10 years, we’ve just started to understand how broad and diffuse the effect of music is on all parts of the brain . . . We are just starting to understand how powerful music can be. We don’t know what the limits are.”[ii] Since the brain is a central component of all healing, music’s ability to kick-start healing processes extend far beyond addressing the various neurological ailments for which it is most known. In fact, music is now regarded as one of a relatively few forms of therapy that have a broad range of applicability (such as nutritional and physical therapies), and often can accomplish what other therapies and pharmaceutical drugs cannot.

To understand what types of music might be good for therapeutic treatment or experimentation (and, conversely, to determine what to avoid), a basic understanding of how music impacts our minds and bodies is valuable. Daniel Schneck and Dorita S. Berger offer an excellent overview in their book The Music Effect, a scientific work that is yet still fairly easy to digest once one familiarizes oneself with the clinical terminology. In essence, we learn from them that

“Music therapy has as its goal the permanent re-setting of systemic operating parameters (set-points) and input/output transfer functions, in order to derive functionally adaptive responses that result from mechanisms of entrainment. Music used for clinical therapy involves not only an immediate, in-the-moment relief of a circumstance, but also the setting of long-term goals for inducing permanent changes in physiological and psychological functions that are being addressed by the intervention. In this respect, music used as therapy assumes a role not unlike other forms of clinical intervention for diagnosed populations.”[iii]

What this means is that the human body (along with other animals) has various internal settings that are designed to contribute to the optimal physical, emotional, and mental health of an individual, what we call the homeostatic environment, such as pulse rate, ph level, the amount of hormones, enzymes, etc., to secrete, as well the levels for triggering internal responses, whether for general maintenance (sleep cycle, cellular production, etc.) or to respond to a change in environment or circumstances (body sweat, adrenaline release, etc.). Each of these settings—the systemic operating parameters, or “set-points”)—have the potential to become disrupted due to excessive strain, which can be caused by environmental factors, inadequate diet, use of pharmaceuticals or organic drugs and herbs, consumption of artificial foods, improper (or lack of) physical activity, inadequate sleep, or psychological stress. The repetition of these “forcing functions” on our system cause some of these settings to change because our bodies are designed to adapt to try to best handle any new situation it has found itself in, especially when it is a less than ideal one. These adapted settings can become the new norm, but the adjustments often trigger new problems and side effects, thereby generating their own new forcing functions that put stress on other bodily systems. Each setting is like a knob on a giant machine, and if one knob gets stuck in the wrong place, it can cause other parts of the machine to malfunction, and those malfunctions create further undesirable changes to settings and other malfunctions.

The sound vibrations of music are uniquely able to address this because of music’s power of entrainment. I explain entrainment in my A Big History of Music as follows: “The human body has a natural propensity to react in synchrony with external forces, and any such process is known as entrainment. Entrainment can be outwardly obvious, as in the example of the unconscious tapping of the foot upon hearing a piece of music with a steady pulse, or less noticeable, such as a change in the internal emotional state brought on by a feeling aroused by a musical piece. Entrainment can occur far outside the scope of our ability to even observe with our senses. It can be as complex and subtle as the sympathetic vibration of an internal organ or tissue in response to specific musical vibrations, or changes to brain wave or neural cell activity in response to the melodic, harmonic, rhythmic, or emotional content of a musical work (or the combined simultaneous effect of all these elements). By applying music in a clinical fashion, repetitive entrainment activities can be initiated which produce desired changes in the way our bodies function on a regular basis, changes that can have long-lasting beneficial effects on the way we respond to various physical and psychological stimuli.”[iv] Musical sound waves act as new forcing functions to reverse the effects of prior harmful experiences and return them back to their optimal settings.

Indeed, it is not just musical sound waves but even sound waves outside of the range of the human hearing apparatus that can induce changes to our bodily systems and tissues, as is already widely applied in the growing medical uses of ultrasound therapies.

With so many of our current physical and psychological ailments arising from our hyperstimulating, psychologically stressful environments and lifestyles, it is readily apparent what sorts of music are best for restoring health. Alicia Ann Clair, Ph.D., writing for the Alzheimer’s Foundation of America, explains that “Typically, ‘stimulative music’ activates, while ‘sedative music’ quiets. Stimulative music, with percussive sounds and fairly quick tempos, tends to naturally promote movement, such as toe taps. . . . On the other hand, the characteristics of sedative music . . . include unaccented beats, no syncopation, slow tempos, and little percussive sound . . . ”[v] While stimulative music is helpful for those who tend to drift off and lose focus or engagement with the world—and indeed it can have a positive effect in stimulating thought processes in the brain–sedative music helps relieve agitation and stimulates the brain waves of rest and healing.

The entrainment reactions of our bodily systems to various musical qualities commonly results in striking chemical changes as well. Martial and aggressive music is a catalyst for the release norepinephrine, aka adrenaline—something that can certainly be useful if one is drowsy but must stay awake and alert, but which is to be avoided if seeking a restorative state. Relaxing music, on the other hand, releases serotonin, a vital key to mood regulation and brain function. Lively, upbeat music can act as an elixir for the delivery of dopamine and endorphins, which also play a central role in restoring us to our physical and psychological homeostatic environment—our ideal state of being.

Armed with this information, we can begin to make different musical choices throughout our day–including perhaps the choice to add music where there previously was none—and experience different, positive outcomes. We can also set aside time to specifically immerse ourselves in music that has some tailored, therapeutic value for us. What’s more, we can engage directly in creating music–whether we consider ourselves musicians or not–by playing instruments and singing more often. As with any other therapeutic treatment, professional counsel should be sought for any dysfunctional or abnormal conditions. You can find a music therapist in your area by sending an email inquiry to the American Music Therapy Association at findMT@musictherapy.org. One need not wait until an extreme condition exists, of course—as the AMTA states, music therapy is a powerful tool for promoting wellness, managing stress, alleviating pain, expressing feelings, enhancing memory, improving communication, and promoting physical rehabilitation. Indeed, many “clients” are ordinary individuals seeking a more balanced, fulfilled, and healthy life.

It is high time we embrace the science and treat music as a central component to our well-being. And as with all other aspects of our health, it is incumbent upon us to take a prominent role of personal responsibility in this. In this way, we can easily follow the axiom of the future: “Musician, heal thyself.”


[i] Anni Layne Rodgers, “Music: Sound Medicine for ADHD,” ADDitude magazine online (additudemag.com)

[ii] Emily Sohn, “How Music Helped Gabrielle Giffords Heal,” Discovery News.com, January 8, 2012

[iii] Daniel J. Schneck and Dorita S. Berger, The Music Effect, p. 136

[iv] Brad Raylius Daniel, A Big History of Music, p. 739

[v] Alicia Ann Clair, Ph.D., Education and Care, Alzheimer’s Foundation of America, http://www.alzfdn.org/EducationandCare/musictherapy.html

Music and the Inner Sounds of Silence – Harmonizing Lou Reed, Yehudi Menuhin, Terence McKenna, and Richard Wagner

In Lou Reed’s last interview, given on September 21, 2013, he related to film director Farida Khelfa his musical fascination with inner sounds. “There is a sound you hear in your head; it’s your nerves, or your blood running. It’s kind of amazing to hear that.” He also referred to the sound of our mother’s heartbeat as the first sound we all hear, and a powerful influence for the rhythm of our music. If you’re familiar with John Cage, or have read my book A Big History of Music, then you’ll recognize that Reed’s comments hearken back to the unorthodox composer’s experience in an anechoic studio—a room with no external sounds or echoes—and how that visit was a life-altering event for him due to his perception of these inner physiological sounds and his recognition of their significance to our subconscious mind and our concept of music. These inner sounds are also the typical sounds of common tinnitus, a condition in which they are simply amplified. They constantly play at one volume or another for all of us. They literally provide the background music to our lives. As such, they warrant serious consideration and beg for deeper inquiries. How exactly have they influenced our musical pursuits through time? And, for that matter, how have they influenced our spiritual lives (given that music and spiritual matters have been inexorably bound together in human development)?

The great violin virtuoso Yehudi Menuhin mused about the origins of music having some source in these inner sounds: “Music must have begun out of natural sounds impinging on our ears, and those to which we listen with our inner ear in silence.” Prominent composers have professed the inner sounds to be a source of creative impetus for their works. Leoš Janáček, when writing about the inspiration for his cantata Amarus, said, “I look down into my soul. Innumerable notes ring in my ears, in every octave; they have voices like small, faint telegraph bells. . . . This is the sound of silence.” Richard Wagner wrote about lying down after a long walk and drifting into a drowsy state in which the flowing music for the overture of his opera Das Rheingold appeared to him for the first time, not just in his imagination but in a vivid, multi-sensory experience. This incident was quite profound to him because, as he put it, “I then quickly realized my own nature; the stream of life was not to flow to me from without, but from within.”

The modern philosopher and polymath Terence McKenna was a proponent of this inner music—something that everyone can partake of. In a recorded lecture he went so far as to assert that “nothing is more exquisite than the interior music, and all music is obviously an effort to approximate this interior music.” We can appreciate this as a global statement about the forces that drive us to make music, and about music’s underlying purpose—clearly, he did not mean that all musicians and listeners are consciously engaged in the pursuit of realizing their own inner music. But since music has undoubtedly served a central role in our attempts to commune with the divine and discover our true selves, we should carefully consider not only how external “music does lead deeper into these visionary states” (and, I would add, this is especially true to the extent the external music is evocative of, or attunes one to, the inner music) but also how those visionary states themselves are largely comprised of one’s own internal music. Thus, as he put it, “if you can cast loose from exterior musical input [after perhaps using music to help you achieve greater awareness] this interior music will rise into perception and reward you for that.”

McKenna’s comments may seem strange to those who equate inner music with simply the imagination, but make no mistake: they are based on “sound” reasoning, direct experience, and a thorough understanding of humankind’s historical quest to understand its place in the universe. Coming from no apparent external source, the inner sounds have been regarded for many thousands of years as esoteric and mystical (and indeed, they still are by many), rather than the stuff of physiology. Thus, they were elevated to a holy status, just as Janáček in the above quote referred to them as residing deep in his “soul.” The inner sounds inevitably became the focus of silent meditation and were equated with the sound of spirit, or more specifically, the sound of the underlying cosmic vibration that supports and animates all of creation. They became the path and the goal of meditation. In the East, they were referred to as “Om” and regarded as one and the same as the non-material force of spirit.

Descriptions of the inner sounds abound in ancient literature, and there they are intimately connected with early religious thought and spiritual endeavors. As I wrote in A Big History of Music, “Inner sounds of meditation have been variously described in ancient works as sounding like a horn, flute, string, ocean, bee, or flute (among other sounds), and also a combination of all such sounds. The tradition of listening for this sound and meditating upon it has survived even up to modern times and is still widely practiced by a variety of religious groups, in both technologically simple and advanced, modern cultures. Many of these modern-day practitioners state that they also hear these ‘spiritual sounds,’ just as the ancients did.” Not surprisingly, these descriptions match the common sounds heard today by those who sit in silence, as well as those with symptoms of tinnitus.

Although listening to these sounds ultimately contributed to the creation of all kinds of imaginative worldviews and religious philosophies, the sounds themselves are not the result of a collective fanciful imagination—they are part of the common human experience. While it may be seen as ironic that we subsequently learned, through the aid of modern technology, of the existence of universal vibrations, at every level of creation—that periodic vibrations (i.e., musical tones) are ever present in the fabric of existence, even on a cosmological scale—it is quite astounding to come to the conclusion that it was the quiet reflection upon these inner sounds that originally opened the door to an intuitive understanding of this reality by primitive humans. Listening to the inner tones quieted the mind, which created the space needed to receive intuitive revelation.

Religions that refer to silencing the mind, whether for its own sake or to specifically help in hearing the voice of God, are far too numerous to mention and include all the primary ones known to us today. Listening to the inner physiological sounds is no doubt an inevitable consequence of following this advice, for what else does one hear when not consumed with listening to one’s own thoughts, when one is “still” and realizing the omnipresence of God? To some, the inner music is an invaluable tool for achieving that rest from the constant mental workings that block out higher input, whether one calls it intuition, the voice of angels, or the spirit of God. So, it is no wonder that some have gone so far as to regard this inner music as not merely a tool but as the actual goal.

External music, being a reflection of this internal music, is thus a reflection of the cosmic music. It contributes to our realization of the basic truths of our existence, including the musical vibrations of our own bodies. Yehudi Menuhin also touched on this point by saying “I believe profoundly that music helps keep us in touch with the entire vibrating world, and thereby centers us in our being.” It is a concept addressed in detail in the work of the German philosopher Arthur Schopenhauer, who felt that music is the only art which is not representational of images of the world, but is in fact evocative of what he called the noumenon, the otherwise undetectable life force that supports and animates all of creation–the essence of everything. This is why, he believed, music speaks to us from the “utmost depths.”

Our musical heritage is far from devoid of references to these fantastic correlations. Wagner, an avid follower of Schopenhauer, would allude to them in his later works, such as in his opera Tristan and Isolde, which ends with the famous “Leibestod” (love death) of Isolde, who sings “In the heaving swell, in the resounding echoes, in the universal stream of the world-breath—to drown, to founder—unconscious—utmost rapture.” Numerous examples can also be found in modern, popular music, both in arrangements that are imitative of the inner sound as well as in song lyrics. The Moody Blues’ On the Threshold of a Dream opens and closes with a representation of the inner sounds, and their songs “The Word” and “Om” from In Search of the Lost Chord encapsulate the experience and its philosophical implications (from the popular Eastern religious paradigm). In The Doors’ “When the Music’s Over,” we get a swelling organ note from keyboardist Ray Manzarek to denote the inner sound, immediately following the descriptive lyrics “I want to hear the scream of the butterfly,“ sung by Jim Morrison. In that Doors classic, the inner musical stream is the “very gentle sound” that you hear “with your ear down to the ground“ (i.e., with careful attentiveness).

Understanding the inner sounds’ physiological nature should help us in both deconstructing various popular myths about them and in regarding them with greater scientific circumspection. While we continue to look to theologians, religious elders, and philosophers (and now, to a certain extent, quantum physicists) to help us make sense of that which lies beyond the reach of the external senses but is yet still within the scope of our awareness, we can now assign a greater role to psychologists, music therapists, neurologists, and even otolaryngologists to help us understand the intricacies of the physical mechanisms at work with the inner sounds, as well as their effect on us. It is not only external music which we should hold in high regard for its value in helping us move towards a more sacred consciousness, greater fellowship with our fellow humans and the world in which we live, and even in healing the body, mind, and spirit, but also internal music.

Armed with this information, we find there is much new light shed on the central question of why music is consistently regarded throughout human culture as a means of invoking a divine atmosphere and communing with the Creator. The particular qualities of the inner sounds’ tone and timbre may be regarded as evolutionary happenstance—a byproduct of the overall composition of human beings—but it is quite amazing that this oddity of nature has served as a primary catalyst for helping us recognize our interconnectedness with creation, as well as a platform for releasing our imagination towards the stars and an impetus for helping us craft an amazing type of audible art with far reaching powers. And we have much yet still to learn about music and life from listening to these inner tones and exploring their role in the development of music and religious thought.

The Relationship of Music to the Emergence of Human Intellect

Music has the power to penetrate deeply into our consciousness. The ability of certain amnesiacs, and of people with various brain disorders which devastate memory, to nevertheless still be able to recall music and even perform it is no less than miraculous. We each have a subconsciously-managed inner jukebox that can bring vivid images to our minds of music we are familiar with, and our brains automatically create innumerable associations between our experiences in the world and this storehouse of music that we hold deep in our memory banks.

We have learned through developments in the field of neurophysiology that there are distinct processing modules in the brain that are dedicated only to handling musical information. While some modules also exist which have cross-functionality and handle the processing of information related to both music and language, it is fascinating to learn that with respect to certain features such as pitch recognition, which is an essential element of musical melody and speech prosody (which conveys contextual and emotional information for spoken language), the functionalities are actually dissociated in the brain. Although they outwardly appear to be similar, the human brain has evolved in such a way as to process pitch variance information related to music in completely separate modules of the brain than the pitch variances of speech.

Linguistic scholars have reached a fairly wide consensus that prior to the advent of modern language, or even the development of a proto-language (in which simplistic combinations of consonant and vowel sounds were used to express information about the world and our inner states), the evolving human being used variations in vocal pitch to communicate. Essentially, we sang or hummed melodic pitch contours in order to express the essential emotional and self-preserving information of life to each other. Some linguistic experts and evolutionary psychologists have taken the position that the subsequent development of language became such a superior means of communicating literal information that it rendered the ongoing use of vocal melodic pitch expressions as superfluous. However, we see that there is much contradicting evidence which indicates that humans actually continued to refine these melodic expressions for other purposes that were essential to the development of our emotional, intellectual, and spiritual makeup — conveying literal information through language was not the only significant means of vocal expression, and the engagement in musical expressions was not done for mere entertainment or pleasure.The musical expressions that ultimately grew into what we currently conceive of as music served a vital role in our overall growth both before and after the advent of language.

If we communicated to each other through variations of vocal pitch, i.e., what are essentially expressive melodies (as simplistic as they might have been compared to our modern idea of melody) then there is no doubt that we developed a vast network of internal brain connections to deal with this melodic information, starting with the task of storing and recalling pitch melodies. We would have needed to remember information regarding specific interactions with our fellow family and tribe members, something that we would have begun to do at an early stage of life, as children refining our understanding of the meanings of these expressions. We would have used these pitch melodies in our internal thoughts to rehearse future interactions with our fellows, and we would have naturally used them in our general thought processes as well, as we contemplated how to deal with the world, just as we do today with our thoughts that are composed with the words of spoken language.

Linguistics, through the study of the use of pitch prosody in modern-day language, as well as the study of tonal languages in use today in which the definitions of some words are determined by the tone of pitch employed by the speaker, will undoubtedly help us move closer to an understanding of the meanings behind the various pitch-contours that were used in this prehistoric communication system. The study of Infant-Directed-Speech (also known as “IDS” or “Motherese”) will also help. Along these lines, some ethologists are already working diligently to correlate the pitch contours that appear in monkey and ape vocalizations today to those employed by humans. We should also bring into the fold the various ethnomusicologists who have studied the traditional and spontaneous musical outbursts of the religious and other emotionally-laden music of modern-day hunter-gatherer societies who have continued to live in a level of technological and cultural advancement consistent with that of our Paleolithic ancestors, as these offer a compelling perspective for what may have been common practice in prehistoric life.

The downstream impact of the revelations that have already come to light has scarcely yet been felt. By revising our conceptions of how the human intellect developed, how language grew, and why music has been a central component to the development of our social structures and religions, we undoubtedly now have the task of needing to revisit many of our conventional beliefs in anthropology, sociology, psychology, theology, philosophy, and music itself, which were all developed in the past without the benefit of considering this information. The medical field should also pay particular attention since the discipline of music therapy in its role as both a physical and psychological medical intervention will also be significantly touched by the ongoing developments of thought in this area concerning, well . . . the development of thought itself.

Who knows. Maybe this will even lead to the direct engagement once again in music-thoughts, consciously employed to better understand the implications of our prehistoric use of musical thoughts and its impact on human life. We may be able to stimulate music-thoughts in patients for physical and/or psychological healing. We may even find musicians and composers who can put highly engaging music-thoughts into our heads. (Wait! That’s what they’ve been doing all along, isn’t it?!) Additionally, this perspective has the potential to greatly enhance our general appreciation of music, as well as to open up whole new vistas on the possibilities for creating new music.

There’s really no telling what we can do, enlightened by this enhanced perspective.

Ok, so talk — I mean hum, or sing wordlessly — amongst yourselves now.