Useless Beauty (All This)

Great song. I'm not a huge Elvis Costello fan, but every so often one of his songs hits it out of the park for me, and

this

would be one of those. Friend Heather, who is a much better devotee of Costello, introduced me to it. I'm not sure if I've ever discussed this here, but songs rarely resonate for me based on their lyrics. This is a thing that drives some people (such as Wife Megan) a little crazy, but I can't really help it. Or, I don't want to. I like being better attuned to the song than I am to the lyrics. I don't have a whole lot of clear, intuitive behavior that doesn't get second-guessed by my intellect (such as it is) -- I'm keeping this one. This is all just to say that words to this song are brilliant, but it's the feeling of the chorus that carries me away.

Last night I saw

the Alvin Ailey dance company

for the second time in my life, and they were just as affective as I remembered. Poke around the site a bit and you'll soon see that the company members are gorgeous, and I assure you that without seeing them move, you don't know the half of it. Their work is passionate and specific, and it is a real treat to spend time experiencing their artistry. The first time I saw them was some five or six years ago, and I didn't know what I was in for then, so was doubly appreciative. I wondered if the blush of first impression would have faded a bit for me this time around. It didn't.

Of course, their beauty -- physical and kinesthetic -- is far from useless. Even if one were to be stupid enough to see dance as a generally useless expression, Ailey's work and the work he's inspired since wouldn't be lacking in usefulness. It always expresses something about a specific culture or movement that we couldn't quite learn in any other medium. Watching last night though, immersed in all that keen beauty, I got to thinking about the supposed virtue of beauty. Or rather I should call it the

disputed

virtue, since beauty as either cause or effect in "good" art has been a hotly debated aspect of art since time-just-about-immemorial. I think about it quite a lot myself, in the context of an actor who can't help but notice that some very pretty, very untalented folks get rather far rather fast. But last night, engulfed by it, I started thinking in less jaded terms about the role of beauty in artistic expression.

A girl I knew in college and I were taking a walk in our fairly new home of Richmond, Virginia. I remember passing an old, decrepid brick building, with exposed and broken pipes and a fire escape, all various shades of red and rust. I wondered aloud what it was that was drawing me to ugliness lately. My friend replied, "What makes you think that's ugly?" And she was right -- it was beautiful. Thinking of that run-down building as ugly was a preconceived judgment on my part, based on ideas about good and evil as they apply to structure, society, prosperity, etc. It's an easy mistake, as beauty/ugliness is in itself about as subjective a concept as I can imagine. It has as much to do with an emotional response as with anything else, and emotions are not binary. I suppose part of what impresses me about Ailey's work is that I'm immediately confronted with stupidly beautiful people, and then that experience of beauty is surpassed in strides (literally) by the beauty of some particular movement or shape they create.

Of course, I'm sure there are some who will disagree.

Actually, the subjective nature of beauty and ugliness (and all gradients thereof) gives me some hope for capital-T Truth playing a significant role in our work. One of the most famous (read: most cliched) quotes about Beauty and Truth having a relationship come from poor, too-soon-departed Keats:

When old age shall this generation waste,

Thou shalt remain, in midst of other woe

Than ours, a friend to man, to whom thou say’st,

“Beauty is truth, truth beauty,”—that is all

Ye know on earth, and all ye need to know.

It's one of those that I can go on considering in different lights throughout my life, I think. (That has proven true thus far, anyway.) You've got to love that the essence of the argument is the only bit in quotes; the idea that it is all we (or it [the urn]) know, and all we (or it [you know: the urn]) need to know, is all Keats. In other words, it's up to us whether we know it or need to know it, but history itself tells us that that Beauty = Truth, and vice versa.

Why am I going on about a (beautiful) poem? Because it forms the basis of a relationship between Beauty and Truth that is key to my assertion. That is, the commonality between perceptions of beauty is founded on a more shared, communal sense of Truth. In other words, given just how incredibly individual is everyone's opinion about what is ugly and what is beautiful, it makes sense to me that there must be a contributing factor to all those disparate opinions that allows them to find common ground in some cases -- that common factor being Truth. In my humble opinion. Capital-T Truth, mind you, which has less to do with empirical facts and more to do with feeling, with instinct. I think an innate sense of this Truth is that in which we're all participating when we come to an mutual appreciation of Beauty.

Certainly one can have beauty without Truth (one can have it, thanks to advertising and such, any time one wants it); hence my capital-B Beauty. Otherwise known as Glory, Spirit, Love, etc. I wouldn't have called seeing Alvin Ailey a religious experience per se but, then again, it did rather feel like going to church ought. There were times I felt lost, others when I felt as though we were going through the motions a bit, then suddenly a time without a sense of time, when I felt lifted out of myself and part of a whole I had barely felt myself in just moments prior. Then it would end, as all things must I suppose, and seem just as brief as it had infinite when it was happening. It's difficult to define or even describe a unifying experience, even though all of us have at some time or another felt it, probably because most of our intellect comes of division, of making distinctions. So you have to live the moments of unity. And should we creators and makers and artists try to make Beautiful work?

Yes.

Fair Winds

Last night I attended what was a first for me: A staged reading of a musical. Tom Diggs, of NYU's First Look fame from some time ago, wrote the book and lyrics, and invited me out for it by replying to

my

email about

Blueprints

. This could be the most direct evidence of the importance of simply being present in the New York theatre community as it relates to contacts and casting: People call on the people they've heard from recently. More evidence of this was to be found in my own efforts to assemble a cast for my upcoming reading -- I had a couple of people respond as unavailable, and when I searched my files for replacements, I realized I had neglected a whole throng of good possible actors for the roles. Why? Because I hadn't spoken to them in a while. But I digress.

Once Upon a Wind

is a musical that concerns itself with the story of two children coming of age in WWI England. Jay d'Amico wrote the music, and Jeremy Dobrish directs, which was an unusual coincidence -- Friend Todd is now appearing in

Spain

, a play he directed for the MCC in 2007. I was impressed as all hell with the cast. I find readings to be difficult to act, given the restraints of physical movement and all the conventions involved (such as music stands). These people gave a very effective reading

with full song

. A small feat for musical-theatre types perhaps, but I was impressed as hell with them: Molly Ephraim, Alex Brightman, Laura Fois, Kavin Pariseau, Marcus Stevens and Ken Triwush. Oran Eldor gets a lot of credit for that, I'm sure, as the musical director and (I assume) pianist. The reading was a part of the

TRU Voices series

at The Players Theatre, exactly the same venue at which

I performed in

American Whup-Ass

last spring

. It's a showcase for plays seeking production, and specifically focuses on getting feedback and advice from accomplished producers.

The play also concerns itself with an interesting phenomenon in England at the time --

the Cottingley fairies

. It takes some inspiration from the story, I should say, and it's a story I have some familiarity with. When I was very young, I went through a period of some obsession with "paranormal" occurrences and sightings. I wasn't so much interested in ghosts, rather with mythological or prehistoric beasts that might, in fact, exist. So I had read a little something about Elsie and Frances and their faux photographs, and was pleasantly surprised to find that the reading I was watching would be using that kind of source material. As you might imagine a musical doing,

Once Upon a Wind

explores the world of believers versus pragmatists, but it does it with a surprising balance. It never goes Disney on you (one could just about wait for the Tinkerbell meta-joke), yet keeps a sense of humor in the face of serious subjects like the loss of a loved one and our dueling needs to grow up, and to remain innocent. I hope Tom continues with it, and that it develops into a full production.

Personally, I don't feel that the will to believe is necessarily childish, or delusional. I think it's creative, and creativity is a strength, not a weakness. During the turn of the century, and the world wars, a lot of people turned to spiritualism and its cousins in search of something. We tend to view such searching as naive and, in a sense, this is as true as can be. It begins with accepting the possibility that we don't know something. And that's the beginning of any good discovery.

Thanks

This year has had, for me, a lot to do with gratitude. That's not try to say that my life is oh-so great. There's plenty more that I would achieve, but I am awful happy with what I have, and I feel like it's all owed to something greater than me, whether that be God or simply a community of friends and family that love and support me. (Or both...?) Whatever the reason, I have a tremendous sense of gratitude that it's a little difficult to express properly. There are too many people to thank. There doesn't seem to be a personal enough way to accomplish that ample thanks.

"I'd like to start by thanking, well,

the academy

..."

{ thirty-seven minutes later... }

"...and you like me! You really, really,

REALLY

like me!!!"

It is very easy to mock someone for having a sense of gratitude, and I suppose it is a fine line between sincere gratitude and ingratiating praise, or an inflated sense of inner goodness. Truth be told, though, I think we're rather inclined to mock gratitude because it's an immensely vulnerable emotion, both for the one expressing it and the one it is being expressed to. The mockery (or sarcasm, a family favorite of mine) is a defensive action. I don't know if we're more afraid of having our egos inflated, or of being shot down by another's refusal of a heartfelt emotion, but either way thanks are often hard to give and to receive.

With all the feelings of gratitude I've had of late, I've felt a bit like a hippy. I was kind of raised by hippies. Not my parents (the professor and reverend Wills missed most of what we now think of as the 60s), but my church was a pretty peace-and-lovey place. We went on "retreats" out to the woods, and people brought acoustic guitars, and we'll leave it at that for now. (Perhaps my parents saw this as making up for lost time?) I don't believe all Unitarian Universalist congregations had quite the same flavor of far-out-itude as mine. Our first minister carried a walking staff during the children's services (he was pretty old, though [he is still my mental image of Gandalf {the

Grey

}]). UUs really are some of the most loving people in the world, but some of us take it to a degree of tenderness that makes me want to smack them around, just a little bit. Just to alert them to the possibility that not everything in the world today is beautiful and purposeful. Yet lately, I have been one such hippy. I worry that perhaps I'm coming across as someone newly in love, who can't help but be a bit obnoxious about it.

On the up-side, this has all reminded me of my religious feeling. Don't go -- I'm not about to proselytize! By "religious feeling," I mean something that goes by many names, none of which I generally use: the Holy Spirit, zen, transcendent awareness, etc. It's a feeling of connectedness to the world, a feeling of receptiveness, and holy crap but it is a difficult feeling to maintain in New York City. This feeling would come to me in nature a lot when I was young, occasionally in church, and almost always during holidays with my family. I feel as though I have lost contact with this feeling for a good portion of the past six years, actually, and maybe more, and that's a frightening thought. I'm glad I rediscovered it.

So that's one more thing to make me all hippy-dippy grateful in general. Dang it!

This begs the question, "Where did it go?" Or, perhaps more to the point, "Why?" I mean literally

begs

the question, because I'm a little desperate to understand it so that it doesn't happen again, or at least for so long. This feeling is vital to my ethics, whatever role you may believe God does or doesn't play in it all. When I operate from a feeling of gratitude, I make better choices, I do more good, I feel better and more possibilities open up to me. I am a better actor, simply as a result of being a more receptive and comprehensive listener. So. With all this goodness, all this pay-off, why would such an outlook ever be dismantled, or lost?

I've been seeing an acupuncturist lately for my various difficulties related to

my injury of about two years past

. This has been an interesting experience for me. One of the challenges of this particular therapy is that it is, after all, meant to relax a fellow, to improve flow and movement in body and energy. Second to shouting "RELAX!" at me, embedding my muscles with dozens of needles is a uniquely counter-intuitive process for getting me to relax. I have no great fear of needles, mind; what I have is a natural tendency to resist pain through tension and sheer, torqued will. I also have a bit of a thing about being immobile, and immobility is a key component to the beneficial acupuncture experience, as I have recently (painfully) learned. So: challenges. When my acupuncturist embeds a needle in a particularly lively point, I must not tense, I must not tremble, I must not resist. I must accept the pain, I must release the resistance, I must, in other words, allow the pain to pass through me. It's the only way to move forward into healing.

I was going to write that pain is what makes maintaining a sense of gratitude so difficult, but it isn't; not really. It's our responses to pain that can make gratitude difficult. I have to acknowledge now that my years of disconnect from being "in the spirit" were largely a result of my reaction to being hurt. I closed some important parts off. It's not a reasonable response to pain, no matter how vital an act of self-preservation it may seem. It arrests life, and it causes such a narrow perspective that great opportunities can be lost, terribly harmful choices made. That's neither an excuse nor an apology -- I'm not sure I could have done things any differently had I known to. It is, however, an acknowledgement that I can improve. I have to improve. I will. Feeling grateful is stronger than a feeling of hurt, if we give it a chance.

I never would have realized any of this, never even have rediscovered my sense of gratitude, without everyone who's crossed my path since I lost it. From my parents right across the board to whatever as-yet anonymous readers here there may be. So: Thank you.

Yes, you. I mean it. Thank you.

Meet you out in the woods this weekend. Bring a guitar.

Origin Myths

Last night I was privileged enough to attend a private reading of Christina Gorman's work-in-progress. Christina -- as you may recall, Loyal Reader -- was the playwright attached to our process in creating

As Far As We Know

for the 2007 NYC Fringe Festival. She has since become a part of a play-development program hosted by

The Public Theatre

. So last night I strolled into the Public, to the downstairs rehearsal room, and tried as hard as I could to look like I belonged there. I think I did okay. My practiced nonchalance bordered on disdain, especially while wandering the back hall while all around me well-employed theatre folk busied themselves about rehearsal, and workshopping, and probably warming up for a performance at Joe's Pub. Yeah, I was cool. I didn't even stain my shirt at dinner beforehand.

(I made sure my coat was closed.)

I won't say too much about Christina's play, except to say that I enjoyed it. I'm not saying much more because it is, after all, a work in progress, and who the hell am I to out it prior to Christina's releasing it upon the world at large? She expects to be presenting it in some kind of final form in the Spring, and I'm very much looking forward to seeing it again after she's incorporated whatever notes she took for herself from this reading.

Whenever I see it again, I may also see a few familiar faces again. Going into this reading, I was preparing myself to be reunited with some

AFAWK

ers (that really doesn't read well, does it?), most of whom I haven't seen in a year or so. To my surprise, I was the only one from that crew there. I did, however, see Gaye-Taylor Upchurch again, my director from

the reading of

Burning Leaves

we just completed

. She and Christina have apparently worked together in the past, hence Christina's attendance at the

BL

reading. Christina also knows

Tom Rowan

. It is, I tell you, a small world after all. As if that weren't enough, one of the actors performing in the reading attended

The Big Show

. I didn't recognize

Bhavesh Patel

as he sat

directly in front of me

and I

read his name in the program

. He had to come over and clear things up for me. So. Pathetic. I'd rather have spilled pizza sauce on my shirt.

Bhavesh did a great job, as did the rest of the cast:

Reed Birney

,

Carla Harting

,

Brian Wallace

,

Alex Webb

and

Halima Henderson

. The whole affair was directed by

Michael Goldfried

, and to good effect. It was simply done, with the actors remaining seated and with music stands in front of them. I often find it a bit stifling to be seated for a reading, but no one seemed to feel repressed by it on this occasion, and I appreciated being allowed to focus on simply the actors' choices. Christina is writing a play that has very much to do with characters being nudged out of their comfort zones through discoveries about the frailties and failings in one another. The relationships are very distinct, and the action largely achieved through conversation and various storytelling forms, so creating a space in which we as the audience were left to focus in on faces and the minutiae of expression was very smart. Afterward, I was very briefly introduced to Goldfried, and discovered that he had seen

As Far As We Know

and thought it to be good work, which was certainly a nice note to leave on.

Christina's play concerns itself with origins in a variety of ways, including the origins of personal passions and America itself. It was strange for me -- and I do hope she will understand where I'm coming from with this -- to find familiarity in this new play. At times her new play reminded me of the style or even thematic content in

AFAWK

, and it's a difficult chicken-or-egg deduction to make. How much of that was Christina's influence on our script, our story, and how much of it was an effect of her experiences working on our play? Ultimately, I don't think it's an important question to answer. She and I both invested a lot of time and energy into

AFAWK

, and it's only natural that prints will be left and continue to be made long after our involvements ended. Still, I am curious about origins, in general and as they pertain to creative expression.

Many, possibly most, of my favorite stories are origin stories, and I've written here before about how fond I am of that earliest stage of a collaboration, when the ideas are ALL good and the response is ALWAYS "Yes, and...!" The first of a superhero movie franchise is generally the best, because it's like watching a tragedy in reverse: Inevitably, the hero will become something greater than he or she could have imagined, and we get to watch it all happen, to appreciate intimately the progress, the journey. Maybe we're transformed too. (Talk about your adolescent power fantasies... [Seriously - talk about them.].) But what of the origin of a story? There's a popular idea that there are really only about nine (or so; the number varies) stories in the history of the world, and every supposed "new" one is just a retelling of one, or a hybrid of a few. That's as well as may be. I've got no argument with the idea. However, I believe each story told has the potential to spark "new" stories, and that the culmination of these quite literally changes our reality. In this sense, stories are made new all the time by our ever-changing belief in them. Take, for example, our Founding Fathers. Were they as we describe them now? Certainly not. Will they become further mythologized (is SO a word) a hundred or so years from now? My bet is for yea, and those new beliefs will affect the world as we know it.

So I am, irresistibly, inevitably brought back to that tired question that caused me so much grief nearly a year ago: Who owns a story? Or, to be more neat to this particular entry: Does the originator of a story own it and, if so, how do we say who originated that story? All glory be to Allah, I suppose (Welcome to the DoD web surveillance, Odin's Aviary! Here's your complimentary pin, with GPS included!), but how do we claim ownership of a story when we're little more than synthesizers of other stories, and stories themselves exist to be shared? I'm not talking here about commercial ownership -- that question bores me, immediately necessary though it may be. Rather, I wonder about the ways in which we attribute credit in what may be essentially a great dialogue between storytellers that reaches back thousands of years. Maybe we only borrow the stories we "create." Maybe we're just helping them along to the next stops on their journeys.

But hey: Christina's play is Christina's play. Don't step up to that, 'cause girl will mess you UP.

Exhibition

I'm frankly surprised: I did a search for this word in the Aviary, to see when I'd ruminated on it previously, and came up with only one occurrence -- yesterday. That was only in reference to Friend Melissa's upcoming dance exhibition. The reason this surprises me is that I think about it quite a bit in terms of human (read: my) behavior. I think it's pretty undeniable that one does not become an actor without a certain persistent "Look at me!" impulse, and naturally I feel a bit conflicted about that. I don't think that's one of the better bits of acting technique, I really hate obvious artifice and insincerity, I do hate to be scrutinized, yet I must admit that I have a very basic urge to perform for an audience.

I've had two rehearsals over the past two evenings, one for each performance I'm doing

this

weekend

. Tuesday night was for the benefit performance with

Bond Street Theatre

, and I spent a couple of hours cavorting about Monty-Python-style in their loft rehearsal-space-slash-apartment. I had come from il day jobo, and so was dressed in appropriate gear for the scene: button-down shirt, slacks, etc. As we progressed, however, I cuffed up my pants so the hems wouldn't drag (I was shoeless) and, as I got warmed up, stripped off my shirt, so I was wearing only my undershirt. Suddenly I found I had more energy for making physical choices. I was very interested in the choices to be made in the character's posture, his pace and quality of movement, and all the rest. Getting warm and losing the little suggestions of restriction that office clothes suggest contributed to this, of course, but there is also a large mirror in the studio that did not escape my attention.

Presume for a moment that there is a difference between an impulse toward exhibition, and vanity. They may be so closely related that they're like married cousins (ew), but let's still say they've got a distinct DNA strand or two. Vanity presupposes an attractive visage, or at the very least the potential to attract in that way. Exhibitionism, however, has more to do with being seen than being admired and/or being wanted for procreation purposes. Those of us excited by looking wretched in front of large groups may not necessarily be all that vain. What vanity I do suffer I try to be aware of, and keep in check with equal parts objectivity and self-deprecating humor.

It's a lucky thing that I have nice eyes; they just read past my long, crooked nose that way.

That sort of balance of power, if you will.

Last night the rehearsal was for the reading of

Tom Rowan

's play,

Burning Leaves

, and it actually took place at Tom's apartment, on 40th Street. The whole thing was a bit unconventional: in an apartment that had recently been moved into, an unfamiliar neighborhood, it was late to accommodate various schedules. Unconventional does not in this case mean unusual, mind -- New York conditions of living and renting often necessitate unconventional solutions. Nevertheless, I had a lot of time to kill before rehearsal, and in that time I think I got a little uncomfortable, a little introspective, so that when I arrived for rehearsal I didn't feel all that engaged, much less demonstrative. It's rather a new group to work with, too, yadda yadda yadda. I had my reasons. I was self-conscious, and slow to warm up. Gradually I became more comfortable, and my acting choices improved in both their execution and the quality of choice. This time, however, I did not find the comfort to improve from exhibiting myself. Rather, I found it in gradually letting go of the worries related to exhibiting oneself.

Oh, balance! You are such an elusive spirit! When I began looking seriously into Eastern philosophy, I ultimately chose to align myself with Taoism instead of Zen Buddhism (this was way back in the day, when I was so young I didn't know what a hangover was [not really] and I didn't have necessary stretches to do every morning). There were many reasons for this choice -- although the concept of Zen had a strong appeal for me -- but the most convincing reason has to do with the difference in the way Taoists and Buddhists generally approach the problem of human desire. Buddhists believe the only way to spiritually improve oneself is to rid oneself of all earthly desires, and possibly, ultimately, all spiritual desires as well (they don't have

koans

for nothing). Taoists, on the other hand, acknowledge desire as a natural aspect of humanity, and one that's part of the whole process. Transcendent thought and action is available in any part of the whole. Instead of urging you to let go of all desire from the word "go," a Taoist might say, "Good luck with that," and mean it. I think desires are good to transcend. I also think they're good to learn from.

So I keep performing. The farther along I get, the more that desire for exhibition changes; perhaps it grows more mature. I'd like to think it does. I'd like to think that I'll become more intelligent and balanced in my performance as I continue to live and learn and, so far at least, I believe my progress has been evident. In the long view. When I was in my hometown for

The Big Show

, I ran into my high school drama teacher in a restaurant, the very day of the event. I hadn't seen or spoken to him in over a dozen years, and I was shy to approach him. Once I had, however, I wanted to audition for him. Not to be cast, obviously. But maybe just to be seen.