I don't know. It's too great an event to capture in words or music. The reality is that I know nothing of the mother or her life, nothing of her inner world, nothing of her motivations or her communications with God, nothing of her relationship with her family or the events in their lives or the children or their father or anything. The libretto at most is just a fantasy, a concoction of my brain and its random associations of the few reported facts and some certainly misreported information with half-memories of my life and my prejudices and desires.
The writing was quick, a paroxysm of scribbling, multicolored, in a state, my breathing ragged and heavy, without editing. I can't really justify its point of view or claim it as my own, at least in a thoughtful sense. The writing of the libretto was the closest I have come in my artistic life to direct communication with the godhead, that divine stream that flows through us all. That direct link was a new experience for me, and I found it curious I could achieve this in writing words, when in writing music - my chosen art - it doesn't happen. For me, music has too much bookkeeping and too much intellect and too many details and decisions for it to flow freely out of my pen and spread itself across the page.
But, unthreading it all now, one can see where many of the words come from and, before one forgets, one should make note of these beginnings and directions and passes through one's neurological landscape. To follow along, one needs a copy of the libretto, which one can find here.
The opening line, as the footnote notes, is from Huxley, in particular the book pictured above. When I was a boy, I was believed to be gifted and I was placed in school programs designed for gifted and talented children. I basked in this appellation and believed in it or at least wanted it for myself. When I went to college, however, I discovered that there were people so far beyond me in intellect that I understood the reality of the quote. My geek friends said their clocks ran faster than ours, and I understood this to mean that there was no way to catch up to them, that their basic hardware was different than the rest of ours.
The second line is from Genesis 22. The Abraham and Isaac story looms large in the opera, a story that is bizarre and horrifying, as horrifying as the mother's tale, if one can get past one's Sunday School coloring book familiarity with it. There is no way to make sense of it, and even my 1950s copy of the 12 volume Interpreter's Bible begins its commentary pointing out that any man who thought of it, if his thoughts were detected, would be institutionalized, and any man who acted on it would be convicted and executed.
In reading the libretto, I see how much most of the story is me rather than the mother's: the tale of my sister's illness and the descriptions of my family, my take on Pascal and my high school friend's experiments, my reaction to hearing the story of the children, my reaction to reading the court documents, my thinking through it all while sitting at pier 7 as the day fades into evening. The libretto does not help the reader or the opera audience. It does not clearly label the edges of my story and the mother's, and they do mix frantically and fluidly. The character LaShaun, unlike the actual mother, is oftentimes saying or thinking things that I might say or think. Also, regardless of our command of the language, our thoughts are often profound, and because of this the LaShaun/Erling character sometimes slips into a highfalutin voice when representing his or her thoughts to us.
Some of the words do come directly from witness testimony, e.g., the child pleading 'no mommy' as he was thrown into the bay. But most of the words, like most of the text of the letter, and her prayer while killing the children, are my invention, except for a few bits cribbed from the Pascal Memorial. The death of the cat is the story of my cat, and the feeling of falseness in the world when the reality of death invades is something that I have felt and that many greater writers than me have related. Some bits after the murder are from the court documents, but even those are mixed up with my words and thoughts as well.
I notice, rereading the text, that are many threes, and I remember the use of threes in the score, in groupings and repeats and word painting, relating the deaths of Jesus and the two criminals on Calvary to the deaths of the three boys. Other biblical analogies appear: Jesus carried his wooden cross and Isaac carried the wood for his burning, so it is important that the boy carry something as well, but that's just a literary importance with no basis in fact.
I didn't know anything of the life that the mother had with the father, so the sex scene in the libretto has no relation to them, but is mine alone. I have felt what is described, the desire to merge with my partner but being stymied by the gap between us, and how we are all fundamentally alone, in life and especially in death. And, just to make sure it is clear, when she speaks of being left alone, and asking how He could leave her alone, this is an existential loneliness, and the pronoun He refers to God, the heavenly father of herself and her children, not the earthly father.
Society in general seems to have decided that the mother is crazy, and I've always wondered if one were crazy whether one would know. Would one have an inkling that something was wrong in one's thoughts? Would one reflect in one's own thoughts society's prejudices about craziness? I've heard something of the pain of insanity and this leads me to answer these questions in the affirmative. Thus the mother/Erling character in the libretto finds herself navigating the prejudices of craziness in herself. When her boy is sick he enters a delirium that describes a delirium I experienced when feverish with the measles as a child, and her desire to cool him in the water is my story, something I wanted.
The man with the Lorentz transformation tattoo is a friend of mine, a burning man campmate. The description of migraines is a combination of my experience, as I encountered the aura and still do; and the experience of my first wife Lynn, who had severe nauseating migraines throughout our entire marriage, each lasting several days, except during the period when she was pregnant. When vomiting forth this section, I remembered my mother telling me that Mormons believe that Mormon women will be eternally pregnant after death - a fancy interpretation of a passage in the Doctrine and Covenants - and thus the reference to pregnancy as a heavenly state.
The end of the story is me alone. When my current wife Lynne heard about the murder of the children, her immediate comment was that she hoped no one would ever cure the mother of her insanity, that the mother's bright, clear and sane knowledge of her actions would be too horrible a punishment. Those thoughts stayed with me throughout the piece, and especially the end.
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