Wolfgang Muthspiel guitars Scott Colley double bass Brian Blade drums Recorded October 2024 at Studio Dede, Tokyo Engineer: Akihito Yoshikawa Assistant engineers: Ryuto Suzuki and Yo Inoue Mixing: Michael Hinreiner (engineer), Manfred Eicher, and Wolfgang Muthspiel Bavaria Musikstudios, Munich Cover photo: Juan Hitters Album produced by Manfred Eicher Release date: September 26, 2025
For its third studio outing, the trio of guitarist Wolfgang Muthspiel, bassist Scott Colley, and drummer Brian Blade lays down its most complex and adventurous session yet, fittingly recorded amid the electric calm of its titular city. The band achieves simpatico liftoff from the start in its swinging take on Keith Jarrett’s “Lisbon Stomp.” With a forthright delicacy that is hard to come by these days, they make the music come alive with fluid precision, every note free yet placed right where it needs to be. The plane lands on a more unsettled note with Paul Motian’s “Abacus,” for which Muthspiel slips into echoing distortions for a crunchier sound. Blade taps directly into Motian’s painterly attention to detail, his wider palette eliciting a tactile commentary, while Colley’s solo unpacks every shadow he casts.
Between these two telephone poles, the filaments of Muthspiel’s originals stretch, each charged with varying intensities of voltage. The moods are as distinct as the writing is strong. From the lyrical balladry of “Pradela” to the tongue-in-cheek angularity of “Weill You Wait,” he evokes a spectrum’s worth of times, places, and moods. The latter piece, with its oddly captivating contours, shows just how deeply the guitarist is willing to dive to find his voice.
His wingspan feels broadest when the melody becomes a form of searching, reaching toward something far beyond what the eye can see. This is most evident in “Flight,” which turns the proverbial landscape below into a resonating instrument. Its aerodynamic theme rides one thermal to the next without so much as a wing flap. The blend of acoustic and electric signatures gives the track a rare three-dimensionality.
At just two and a half minutes, “Roll” is the album’s briefest cut but also among its liveliest. With a nod to Weather Report, it radiates that same exuberant sense of living in (and for) the moment. Like the album as a whole, it foregrounds Muthspiel’s talents without stepping on the toes of his bandmates. Colley and Blade are not accompanists but equal protagonists in a story that emerges chapter by chapter into a shared narrative.
“Christa’s Dream” lingers as the most haunting turn, full of transcendence and half-existence, visible yet intangible, like a ghost in the light of day. It gives way to “Diminished and Augmented,” wherein oblique acoustic stylings blossom with playful grace. There’s a hint of Ralph Towner in its balance of leaping precision and sliding ease.
“Traversia” ventures farthest into unconventional harmonies, taking cues from Messiaen’s bold colors while achieving near-Renaissance purity of tone through the use of a capo. Originally written on a children’s guitar, it retains an innocence even as it matures in real time, the arco bass weaving a thread of quiet majesty through it all.
The folk-inspired “Strumming” pays deference to Bob Dylan and Leonard Cohen, refracted through a seamless idiom. Muthspiel’s ember-infused guitar rides atop Blade’s locomotive brushes, creating a boundless sense of space where synthetic and human energies meet. It’s a song of rudimentary joy and quiet surrender, a reminder that sometimes the simplest gestures have the deepest resonance.
In the end, Tokyo feels less like a document and more like a meditation in motion of three travelers translating memories into sound. What Muthspiel, Colley, and Blade achieve here is an equilibrium between structure and spirit. It is jazz as weather: unpredictable, fleeting yet timeless.
The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul. –Proverbs 16:17
Most novels proceed as a river does—flowing from source to mouth, obedient to the order of time, accumulating its inevitable dams, docks, and diversions along the way. The Idiot, however, is no such river. Dostoevsky drops his protagonist into the current not to drift but to disturb, thus revealing the eddies and whirlpools that form around innocence when it trespasses into the murky waters of high society. That first drop lands Prince Lev Nikolaevich Myshkin—and by extension, the reader—on a train bound for Petersburg. He is fresh from a Swiss sanatorium, where for four years he has been treated for epilepsy. His fellow travelers—Parfyon Semyonovich Rogozhin, newly enriched and drunk on inheritance, and the gossiping Lukyan Timofeevich Lebedev—are the first to be caught in his wake. Rogozhin, with the tactless curiosity of a man ruled by appetite, asks whether the prince is a “fancier of the female sex.” When Myshkin denies it, Rogozhin replies, “[Y]ou come out as a holy fool, Prince, and God loves your kind!” Thus is the first stone cast into the still pond of Myshkin’s effect, its ripples reaching outward in mockery and awe alike.
Soon, the prince finds himself in the home of Ivan Fyodorovich Epanchin, though it is toward Epanchin’s wife, Elizaveta Prokofyevna, that his lineage tenuously connects him. Within moments, he becomes an object of curiosity, as if his very simplicity were some divine riddle. The Epanchins and their daughters draw near him not from affection but fascination; his every word seems to hang in the air long after it has been spoken. So begins the novel’s great fractal of human encounters, each scene branching into another with the stubborn logic of fate.
Translator Richard Pevear observes that, though The Idiot is unanchored to place, it is never abstract. Every room, every parlor and garden, serves as a shell into which the living organism of the narrative crawls. The spaces are cramped, yet within them Dostoevsky builds an architecture of the soul. Each wall is a moral boundary, each window a glimpse into depravity.
The most cavernous of these shells is Lizaveta Prokofyevna herself—“a hotheaded and passionate lady,” who, “without thinking long, would sometimes raise all anchors and set out for the open sea without checking the weather.” In her temperament, we glimpse the embryonic forms of her three daughters: the sensible Alexandra, the artistic Adelaida, and the beautiful, capricious Aglaya. Orbiting them are other satellites of this anxious universe: Rogozhin, the merchant whose newfound wealth becomes license for cruelty; Lebedev, the self-proclaimed “professor of the Antichrist,” who reads the signs of apocalypse in the iron veins of Europe’s railroads; and, most haunting of all, Nastasya Filippovna Barashkov, the fallen specter, whose trauma becomes the crucible of the entire tale. She is distance made flesh: adored by men, despised by women, yet pitied by both.
At the trembling center of this constellation burns Myshkin himself—a sun both fragile and inexhaustible. His presence exposes others as a mirror does, revealing the distortions they cannot bear to face. “I really came only so as to get to know people,” he says to the Epanchins, a confession so plain it becomes profound. In that aim to understand the human heart lies the novel’s central pulse.
From his first conversation, Myshkin unveils the spiritual burden of consciousness. He speaks of men awaiting execution, drawing on Dostoevsky’s own brush with the firing squad: “Take a soldier, put him right in front of a cannon during a battle, and shoot at him, and he’ll still keep hoping; but read that same soldier a sentence for certain, and he’ll lose his mind or start weeping.” The words tremble with prophetic weight, foreshadowing the undoing of characters condemned not by law but by their own desires.
Lizaveta and her daughters listen as if to a visitation. Myshkin, recalling his lonely youth, declares, “Nothing should be concealed from children on the pretext that they’re little and it’s too early for them to know. What a sad and unfortunate idea!” Yet the world he enters treats him precisely as such a child: harmless, ignorant, to be humored and dismissed. “The risen sun,” the narrator tells us, “softened and brightened everything for a moment,” and so it is with Myshkin: his light briefly transforms, though it cannot redeem.
When he first beholds Nastasya’s portrait, he perceives in her a soul both contemptuous and simple-hearted, “filled with suffering.” Her name, from anastasis (resurrection), bespeaks her torment: the lamb whose innocence was traded for the amusement of nonbelievers. Like him, she is called “crazy,” though her madness is but the logical end of a world that mistakes cruelty for sophistication.
Even Myshkin’s name bears contradiction: from mysh, meaning “mouse,” and Lev, or lion. In Dostoevsky’s notebooks, beside sketches of the novel, appear two words umbilically connected: “Prince-Christ.” And yet, Myshkin does not forgive sin; he merely reveals it by existing. To Nastasya, he says, “I am nothing, but you have suffered and have emerged pure from such a hell, and that is a lot.” Thus, he grants her what theology cannot: recognition.
His influence spreads like contagion. “I believe God brought you to Petersburg from Switzerland precisely for me,” exclaims Lizaveta, and though she speaks in self-interest, she unknowingly sheds veracity. Myshkin is brought not for one but for all. When he visits Rogozhin’s home, he beholds a copy of Hans Holbein the Younger’s Christ in the Tomb, that merciless painting of the dead Savior, devoid of light or transcendence. “A man could even lose his faith from that painting!” says the prince. Rogozhin, missing the irony, takes him at his word. Myshkin explains: “[H]owever many books I’ve read on the subject, it has always seemed to me that they were talking or writing books that were not at all about that.” He concludes that “the essence of religious feeling doesn’t fit in with any reasoning… there’s something else here… that atheisms will eternally glance off.” Dostoevsky thus holds up the Russian heart, trembling with contradictions, as both the disease and the cure: a heart that forgets the Father even as it cries out for Him.
If The Idiot has often been called satire, it is only because its realism is too acute to endure. It captures the narcissism of the upper classes with the precision of a surgeon and the patience of a saint. Myshkin’s self-awareness is his shield: “What sort of idiot am I now, when I myself understand that I’m considered an idiot?” he asks, deflating mockery by acknowledging it. Like Eminem’s self-flagellation in 8 Mile—if one may indulge a modern echo—he disarms his accusers through confession, transforming insult into revelation. What they cannot abide is not his foolishness but his love.
This love, however, is tested to absurdity. When an impostor by the name of Antip Burdovsky demands a share of the prince’s inheritance under false pretenses, Myshkin offers it anyway. Though exposed as a fraud, Burdovsky still receives the prince’s charity, for in Myshkin’s eyes, deceit and misfortune are twins. Such naivety is his virtue, his madness, and his crown of thorns.
In a later gathering, one Evgeny Pavlych recounts a murder trial in which the lawyer excuses the killer’s actions as “natural” under poverty. This comment provokes nods and murmurs of agreement among those assembled, to which Lizaveta responds by accusing them of being vainglorious madmen who have turned their back on God and Christ. She lambastes them for harping on the “woman question,” which haunts the novel with its articulation of women’s desires vis-à-vis the men in their lives: “You acknowledge that society is savage and inhuman because it disgraces a seduced girl… But if she’s been hurt, why, then, do you yourselves bring her out in front of that same society and demand that it not hurt her!” It is a sermon worthy of record, and yet it vanishes in the noise of polite indifference.
Among the assembled is Ippolit Terentyev, a dying youth whose intellect burns as his body fails. His “Necessary Explanation,” a swan song in letter form that he insists on reading aloud, is both confession and defiance. “People are created to torment each other,” he proclaims. Confronting the same Holbein painting, he asks, “[H]ow could they believe, looking at such a corpse, that this sufferer would resurrect?” and later, “Can something that has no image come as an image?” For Ippolit, faith is cruelty postponed. “Let consciousness be lit up by the will of a higher power,” he muses, “and let that power suddenly decree its annihilation… let it be so.” His despair is a dark parody of Myshkin’s compassion: both see too clearly to live comfortably among men.
Myshkin, whose “head worked quite distinctly, though his soul was sick,” stands apart. Love is denied him not by fate but by incompatibility with a world that feeds on contradiction. His tenderness for Aglaya withers into disillusion; his pity for Nastasya curdles into dread. Like a puzzle piece that almost fits, he must be left aside until the picture itself changes.
And what of the others? They collapse one by one under the weight of their vanity, leaving the prince almost alone, a gold-foiled icon among ruins.
In one of the novel’s most terrifying moments, Dostoevsky describes Myshkin’s seizure: “A dreadful, unimaginable scream, unlike anything, bursts from the breast… it may even seem as if someone else were screaming from inside the man.” The cry is metaphysical; it is the scream of all creation recognizing itself. To read The Idiot is to experience that seizure, to awaken, trembling, in the aftermath of one’s own delusions. Its absurdity, like its truth, is more real than reality itself. Dostoevsky does not offer resolution; he offers revelation. And when we close the book, the echo of that scream remains: terrible, holy, and alive.
A discovery set is more than a way to gain an understanding of a fragrance line’s depth and breadth. It’s also a path to learning more about oneself, scouring the recesses of firsthand experience to draw connections where none might have had the chance to form. Nowhere has this been truer in my olfactory journey than in the work of designer and perfumer Filippo Sorcinelli, whose unique blend of reverence and daring has yielded this atmospheric examination of the sacristy.
Sacristies, by definition, are repositories for sacred things. But not all are physical. Some are sensory and invisible, drawing lines between our hearts and memories long forgotten. With his Memento collection, Sorcinelli has distilled the essence of these priestly preparation rooms. Through them, I find myself flashing back to the hours I’ve spent in the monasteries and cathedrals of central Europe. These are wishes of the flesh to be fulfilled in the spirit, captured at the peak of serendipity and surrender.
To wear these elixirs is to take stock of one’s soul. Each is a mirror of a different shape, opacity, and tarnish, taking inspiration from the drawers and chambers of specific churches.
BASILICA DI ASSISI
Evoking the Basilica of San Francesco, this first of eight is a symphony of stalks and stones. The scent of grass and freshly cut greenery intermingles with smoke, wood, and frescoed walls. We open our eyes, ears, and noses to tonka bean, benzoin, styrax, and amber. Within this combination lies a more cumulative statement in the details of burnished wood. A step deeper brings us into contact with rose alba, dried fruit, patchouli, and labdanum, which reveal their own signatures in the space, inviting a sense of devotion that we must attune our worldly minds to. Upon further settling, lemon, bergamot, petitgrain, and incense join in the chorus. In them are glints of stained glass, as if the sunlight were being extracted so that we might understand its colors as messages with purpose. This interdimensional fragrance shelters ever-deepening repentance, a connection through space and time between origins and satellites, sweetness and austerity. And here we are in the middle of it all, wondering where to begin.
Reminds me of: L’Air du Desert Marocain by Tauer Perfumes
CHIESA D’ORO
For this stage of the pilgrimage, we head to the Basilica of San Marco in Venice. A note from the brand highlights the city’s history as a hub of the spice trade and its influence not only on cuisine but also on the rites of the church and all the solemnity they signify.
A deep hit of damask rose, jasmine, and carnation reveals itself by way of introduction. As the bouquet settles to reveal a shmear of vanilla, tonka bean, and musks, we begin to notice even more details of our surroundings. Vetiver and amber speak to the extroverted and introverted expressions of their respective natural essences. A kiss of bergamot adds a final touch to this lovely chypre. With so much of the outdoors in play, we are reminded that everything we create and fashion would be impossible without the Creator whose handiwork is in every molecule of the resources we exploit. Let us not forget this in our rituals and prayers, holding fast to what has been given so that we do not profane it with our depravity.
Reminds me of: Gold Man by Amouage
DÒMM
Our new reference point is the Milan cathedral, the core of which began construction in 1386 and which still serves today as a place of dressing before the Lord’s table is set.
Here, the tail is foregrounded. Bergamot, Virginia cedarwood, and black pepper initially court the nostrils before forests, gardens, and even seascapes beyond make themselves apparent, followed by jasmine and chocolate. At the same time, patchouli, styrax, and musks lower their diadem. As the most pungent scent of this octet, it announces itself with authority. To wear it, then, is nothing short of a privilege. Like grace, it is given to those who don’t deserve it, a most precious offering to the lost. To regard it as such allows it to blossom to its fullest extent on the skin, taking us to places only dreamed of.
Reminds me of: Terre d’Hermès by Hermès
NOTRE DAME NOTTE DI NATALE
From Milan to Paris, we find ourselves immersed in a liturgical concerto. This is the brightest of the collection. It opens with a surge of Virginia cedar and orange blossom. A smoother melange of chocolate, Alaska cedarwood, and cinnamon soon follows. Before long, we are lost in tonka bean, resinoid incense, and amber, which only make themselves heard on the back end. That said, there’s nothing hidden in this fragrance. The cumulative effect is one of strong honey with a woody undercurrent—a representation, perhaps, of spiritual pollination, resulting in a nectar of wisdom for all to dab on their pulse points. Like the believer’s relationship with God, it begins strong and overbearing, then settles into quiet discernment and understanding.
Reminds me of: Bee by Zoologist Perfumes
PONT. MAX.
St. Peter’s Basilica is the epicenter here. As the most “institutional” scent of the congregation, its name (Pontifex Maximus) means “builder of bridges” and refers to the highest priestly office of ancient Rome.
As a piece of scripture in scent, it speaks concisely and potently through its central quartet of myrrh, benzoin, resin incense, and amber. The interrelationships of each are magnified in glorious humility, inviting the worshipper to bow the knee at the altar of confession. With the addition of marine notes and jasmine, the experience broadens beyond the walls of the church, allowing us to feel something primal and elemental, as if the shore were a dividing line between a life drowning in sin and one basking in the sunset of salvation. Tendrils of Virginia cedar become synonymous with the pews, polished by the passage of time, of clothing tattered and pressed alike, of wrinkled hands and rosaries given warmth by their own friction, and of the repetitions of moving lips. The result of all this is leathery in texture, like a calfskin-bound Bible lying open on the pulpit. And yet, there is no sermon, no prayer, no uplifting of voices in song. Rather, there is the oppressive force of abandonment as people leave their faith behind in search of more earthly idols, now misplaced in the multitudes. Over time, they are replaced by tourists and other temporary travelers whose coins and candles are but hay and stubble in the grand scheme of things, each a self-reflexive gesture meant for no other purpose than to say, “I have been here.” But this fragrance lingers in the body, for it has also been here, laden with the weight of history on its shoulders, all but crushed beneath.
Reminds me of: Copal Azur by Aedes de Venustas
ROSA FIORITA
Rita of Cascia was an Italian widow and Augustinian nun. Tradition has it that, at the end of her life, she was visited by a cousin who asked if she wanted anything from home. Rita’s request was for a rose, and, despite it being January, her cousin indeed found a single rose blooming from the snow in the garden. As a greeting carved on the central beam of the basilica of Santa Rita da Cascia recounts: Hello Rita, vessel of love, painful bride of Christ, you are born from the thorns of the Savior, beautiful as a rose.
One of the purest florals I’ve ever laid my nose on, Rosa Fiorita opens with damask rose absolute and honey in the foreground, offering a dark sweetness. There is also something sharp and bright at play, with essences of may rose, lily of the valley, and iris giving it an edge. Meanwhile, geranium lends it a heart of shadows. The overall effect is Gothic and thickly spined. In wearing it, one feels connected to a long, unbroken chain of memory in which the tide of truth comes roaring into the present. And with that communion, Heaven is made possible on Earth. This is hagiography in a bottle.
Reminds me of: Sa majeste la rose by Serge Lutens
SANTA CASA
Speaking of sanctity, we now encounter the Loreto basilica, where candles and smoke predominate. The location has divine associations, as this revered sanctuary is believed to be the work of angels who translated the walls of the cave in which the Virgin Mary was born from Nazareth to Loreto.
The fragrance itself may be the closest to expressing the atmosphere of the sacristy. The upfront combination of vanilla, sandalwood, ambrette, benzoin, amber, and musks pours a photorealistic candle. The dank, craggy spaces of the church are deeply felt. Beyond that are the heart of the sea, tobacco, and rosa gallica, all of which embolden that waxiness to the deepest possible level. Orange and bergamot evoke the wick, while incense lingers in the air as a thin veil. All of this gives way to smoky leather. If Pont. Max. is the binding, then here are the pages and ink printed across their terrains. It is the scent of the word, convicting and austere.
Reminds me of Russian Leather by Memo
SACRISTIE DES ARBRES
At last, we reach the pinnacle of the Memento line. It is an invitation to meditate and reflect, an organic balance of the natural and the manufactured.
It is also what I was most hoping for all along: a seamless combination of interior and exterior that allows each tier to speak for itself. On the front end, vanilla and vetiver create a sharp, almost citrusy vibe with a softer, sweeter undertone. Along with them are benzoin resinoid incense, ambrette, and amber for an even smoother transition into damask rose and guaiac wood. At the end of this balsamic concoction are notes of pine essence, Virginia cedar, incense, and mint. All of this works beautifully to tell a tale of great sacrifice. It emphasizes the itineracy of faith, illuminating just enough of the path ahead to know that our feet will fall on solid ground. As it dries down, we get more of those woods and less of the incense, so that we are left alone with our own thoughts, surrounded by the trees. These all dissipate, along with our worries and cares, leaving only the spirit behind.
Reminds me of: XJ 1861 Zefiro by Xerjoff
And so, having found a renewed sense of life, I carry on, nothing more than a pilgrim passing through. And maybe you will find me just by following the sillage I’ve left behind, matching every footprint with your own, until we reach the promised land.
On October 1, I had the distinct pleasure of seeing violist Mat Maneri and pianist Lucian Ban perform selections from their latest ECM album, Transylvanian Dance, and more. Click the picture below to read my full review for All About Jazz.
Between Sound and Space: ECM Records and Beyond 