P. M. Doolan
Just over one hundred and fifty years ago Richard Wagner finishedTristan and Isolde, a work that many consider to be the greatest opera ever composed. Less well known, is the fact that Tristan and Isolde can also be considered the first great artwork of western Buddhism.
From 1849 until 1858 Wagner spent almost ten of his most creative years in Zürich, Switzerland, as a German political refugee. It was there in 1854 that he encountered Buddhism, via the work of German philosopher Arthur Schopenhauer. Schopenhauer was the first mainstream European philosopher to take Hindu and Buddhist ideas seriously. His The World as Will and Idea had initially appeared nearly four decades earlier, in 1818, but had been all but ignored. According to Schopenhauer’s Buddhist inspired ideas, behind the world of phenomena is one vast, timeless will. All else, the world of perception and plurality, of space and time, objects and actions, is an illusion, the result of a process of individuation. Schopenhauer even used the Buddhist term, “Maya” to describe this illusion. What is real is will, not phenomenal representations or Maya. Most people live their lives within the veiled illusion of what is temporal and never discover reality. A blind attachment to temporal phenomena keeps the subject locked within the veil of illusion. To break free from this is possible, according to Schopenhauer, by means of detaching oneself from desire through the act of renunciation.

It is no exaggeration to say that Wagner reacted to this as if he had experienced an epiphany. His philosophical encounter with Schopenhauer and then Buddhism, changed the course of his career and, consequently, western music. Many years later Wagner himself remembered his introduction to Schopenhauer’s thought as being “decisive for the rest of my life”.
Wagner quickly threw himself into the study of the few primary works and secondary commentaries on Buddhism that were then available, reading not just in German but in French too. Within a year he wrote that the deepest truths in history were those “purest revelations of most noble humanity in the old Orient”. He followed Schopenhauer’s example and kept a statue of Buddha in his living room. In 1856 he read Eugene Burnouf’s Introduction a l’histoire du bouddhisme and, in his memoirs, he remembered that “I even distilled from it the material for a dramatic poem which has remained with me ever since.” This was, in fact, nothing less than a plan to write an opera about the Buddha, which he called The Victors. He made a prose sketch of the three acts and it was clearly a work close to his heart, a project he would never quite give up on, but which would remain incomplete at the time of his death. According to some recent commentators, however, he integrated most of the ideas that he had planned for The Victors into his final masterpiece, Parsifal. In 1883, while visiting Venice, he returned to his beloved project, The Victors, but died while writing at his desk. His final words referred to the Buddha: “There is something pleasing about the legend which tells how even the Victorious and Perfect One (the Buddha) was persuaded into admitting women followers.”
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Mathilde Wesendonck by K. F. Sohn |
Although the story is a medieval, Germanic tale, Wagner’s Tristan and Isolde is infused with Buddhist ideas. The music alone is a lesson in Buddhist thought as it produces an aching desire in the listener, a yearning to satisfy this desire that is never fulfilled, but continually postponed until at last, with the final sound, discord is resolved and only silence remains. The opening chord, perhaps the most analyzed chord in music history, is known simply as “the Tristan chord”. It produces two dissonances, evoking in the listener an inevitable aching desire for resolution, but this does not quite arrive. Instead, one dissonance is resolved with the following chord, but not the other, and so one is left with the desire, the painful yearning for resolution, and a partial satisfaction that only leads to a growing, desire. And on it goes, an agonizing journey with partial fulfillment but never ending desire producing the suffering that is, according to Buddhists, a part of the fabric of the phenomenal world, until, at last, resolution is achieved, but only with the very final chord. The music itself is Buddhist philosophy, not in words, but in musical chords.