Monday, April 28, 2014

2014 March Owen Society: The Steampunk Magician's Toolkit


On this March Sunday Dr. Xavier Day had for all the participants of the Owen Society a complete Magician’s Toolkit. Complete with more than one device for divination which the good doctor explained was crucial for the inner peace of any would be magician, Steampunk or otherwise. When doing any kind of magical working, it is always a sound idea to check the ethics of the desire with divination. A reading that portends a warning does not necessarily mean you shouldn’t proceed with your intention, but it might give you an idea as to what the consequences may be. It’s up to the individual magician to determine if the consequences are worth the desire.


The consequences can be a bit of a messy affair that is the nature of all magic. Cleansing is also immensely important. Dr. Day delighted attendees not only in brewing samples of many cleansing oils for the toolkits, he included the recipes so that Owen Society members could replenish their supplies once they had been put to use. In addition to these oils were oils for charm and spell work with an explanation of their possible uses. However the creative magician of course can divine their own uses for such oils and with some herbal skill could brew up more possibilities of their own.


As an accomplished herbalist himself Dr. Day reminded the participants that plants are also living things. To carefully harvest a flower or a few leaves from an accommodating plant is one thing; but work with the root should be used with care and respect as this is taking the full life of the plant. Humans may have many gifts, but we share this world with many living things that have their own gifts. We should take care not to give the human status one too lofty for reality.





The reality is of course that human beings also have their limits and so too does the magic a human might create. You can’t expect a spell to work in an orderly fashion if you’re living in complete chaos! Dr. Day repeatedly drove home the point, “CLEAN YOUR HOUSE!” He concluded with the idioms be enticed, be specific, be CLEAN, be informed. Words most certainly to live by.

Approximately 20 people were in attendance at Dr. Xavier Day’s (*) lecture including one new member, Mr. Jason Winslade. Additional attendees included Jean Julien Brumaire, Thomas Forsyth, Oktyater Khaboror, Mr. M, Janet Berres, Nikki Deasy, Marie Gross, Mark Lancaster, Janet MacDonald, Alan P. Salmi, Cardinal Hymie Aloysius Pederasium, Helene Plushbottom and of course Professor Marius Mandragore and his esteemed colleges and friends Taliesin McCoy, Ymor Odwyn y dwr, Eitel August Graf Von Pappenheim and the Professor’s apprentices Delores Dion and myself, Amber McCoy (+).

(*) Dr. Xavier Day is the Steampunk persona of Matthew Ellenwood

(+) Amber McCoy is the Steampunk persona of Ame Kesa Morghan












Sunday, March 2, 2014

2014 February Owen Society Meeting: Dot Ask, Dot Tell





Always the card, Cardinal Hymie Aloysius Pederasium (or Cardinal Ped, as I refer to him) introduced himself as the “Lounge warm-up act for John Michael Greer,” who will be giving an extensive workshop on European Geomancy in March at the Occult bookstore. However Cardinal Ped gave a wonderful introductory and amusing presentation on the subject at the Owen Society’s February meeting.






Most people might think of the Eastern practices of Feng Shui or of dowsing when they hear the term “geomancy.” However the subject of Cardinal Ped’s presentation is a form of European divination with roots in Arabic sand divination. It is a mathematical and binary system that utilizes four lines of either one or two dots to form sixteen different symbol combinations. To use this divination in its most simple form, you would think of a question you want answered by divinatory assistance, then you would poke a random number of dots into the sand, then determine if the number of those dots is even or odd. If it is even, the first line of the figure gets two dots. If it is odd, then only one dot. You would then repeat this poking three more times so that you would have four lines of dots for a complete figure. You could also use a coin using the “tail” side to represent “even” or two dots and the “head” side to represent “odd” or one dot. You would then interpret the symbol from the classic meanings of the sixteen forms.






The sixteen figures vary in meaning much like any other divinatory system. Some of the figures are favorable, some are a little more ambiguous and some are rather ominous in their suggestion. When presented with ominous divinatory warnings Cardinal Ped recommended a “Pink Freud” approach; and suggests ruminating on the question is this suggestion fate or psychology? In medieval times when many divinatory systems were tooled and studied the state of affairs was very much black and white. In a time where class structures were fixed and no one could (or tried) to “change their stars;” no positive was seen in the darkness. In this modern world, and especially in the Steampunk world, we are constantly tinkering not only with objects and concepts, but even time itself. We can and do “change our stars” and steer the dirigible of our fate in multiple directions. We embrace our darkness, and realize it is a necessary counter balance to the light of day. Cardinal Ped believes the feared darkness of medieval times can be an important learning tool for the students of the modern age.




European Geomancy resonates in the modern age. Cardinal Ped pointed out that it is a mathematical structure that seems to be implicit in the human brain. We see a reflection of this elegant binary system in not only Eastern I Ching, but in computer code. That revolutionary modern development may have been based on the code of life itself, the double, binary helix of our genetics. It is this deep electrical earth current that one is tapping into with European Geomancy.

Cardinal Ped is one of my personal favorite presenters because he is incredibly thorough. If you would like to learn more about his personal research on Geomancy he has a public file on Dropbox.

Esteemed author John Michael Greer will be presenting a three day workshop on European Geomancy in March. Please visit the Occult Book Store for more information.

Approximately 23 people were in attendance at Cardinal Ped’s (*) lecture; including at least people new to an Owen Society meeting: Michael Keane, Matthew Rosenfeld and Lainie Petersen. Additional attendees included Thomas Forsyth, Britney Gears, Aria Healy, Oktyater Khaboror, Catherine MacPherson, Mr. M, Marie Gross, Janet MacDonald, Alan P. Salmi, Helene Plushbottom, Rory "Aquabear" Sunderland, Televte Sunderland, Joseph C.R. Vourteque and of course Professor Marius Mandragore, his esteemed colleges and friends Dr. Xavier Day, Eitel August Graf Von Pappenheim, Ymor Odwyn y dwr and Taliesin O’Brien, and his apprentices Delores Dion and myself, Amber McCoy (+).

*Cardinal Hymie Aloysius Pederasium (Cardinal Ped) is the Steampunk persona of David Steven Rappoport.

+Amber McCoy is the Steampunk persona of Ame Kesa Morghan.




Wednesday, February 12, 2014

Book Review: Call of the Horned Piper by Nigel Aldcroft Jackson


Mr. Jackson does not appear to believe in biographies as there is no information about his experience written within his work, Call of the Horned Piper or any citable source on the Internet. He also does not include a bibliography in order to gain insight on where he bases his research. It stands to reason then that his work is a description of his personal pathwork, experience and impressions.

I must guess that Mr. Jackson created this work in order to provide a novice interested in the old working of witchcraft with introductory knowledge of the subject. That said, I would argue that the text would be better understood by someone who already has basic knowledge of witchcraft, the tools and the traditions; as Mr. Jackson is clearly a logophile and often switches to old English to display some chants. The one tool that I did not have much understanding of was the broom or the besom as it is also called, which is the cliché symbol of the witch. What Mr. Jackson helped me to understand was that perhaps it is not a literal sky flight that the witches of old were after, but a metaphysical flight of the spirit. He goes into detail (without giving specific recipes) of the hallucinogenic herbs ancient witches uses to induce trances where they would dream of flying and return with new wisdom. The besom according to Mr. Jackson is a metaphor only.

In addition to the broom as a metaphor it seems to me that Mr. Jackson is of the mind that individual Goddesses of different cultures are also metaphors and simply a way of describing a communal divine energy. He is not alone in this ideology. I believe that in many pagan and specifically Wiccan sects a generic “Lady” Goddess is revered. I do think that this mode of spiritually can be useful in some regards but it is not a construct that I use personally; particularly as a devotee of two very different Goddesses.

Goddesses are given some length in his work but of course the main focus of this work is The Horned One, or as Mr. Jackson often refers to him “Old Hornie.” Once again Mr. Jackson seems to lump all horned male entities into one generic archetype; even going so far as to lump The Lord of Forest with the puca nature spirit. I have never been personally comfortable with the term “witch” though I must acknowledge that the term does apply to me. I have gone on many on these spirit flights to which Mr. Jackson refers (albeit without the use of narcotics) and I have encountered on those dream flights a great Lord of a Forest and a puca. As terrifying as the puca can be, he is no Lord of the Forest. I must admit too being very put off by the reference to the devil in association with horned Gods. My personal pagan practices have nothing to do with Christianity and I resent any association of my religion as a left-handed path of the religion of Christianity. Also, I do not have any desire to subjugate myself to any God, horned or otherwise. My Goddesses and I have a symbiotic relationship, much like that as teacher and student. I am sure that like my mortal experiences with teaching, my Goddesses must also be learning something from me as their eager student, or else I think that they would find my offerings very tedious.

While it may seem that my criticisms of the work are strong I did appreciate the collection of this information. I did enjoy the more in-depth analysis of the symbology of the besom. Mr. Jackson also included a great deal of information and history of various herbs. His chapter “Spirit Masks in European Paganism” also gave me new appreciation for the metaphoric properties of masks as a vehicle to enter other states of consciousness, both for the watcher and the wearer. This may not be the right choice of material for a master of witchcraft as they may find their own practices to not confer with Mr. Jackson’s. A beginner to the craft may not have enough information to fully process the material as it is presented. However an intermediate student will find some treasures and will at the very least have another perspective to compare with their own experience.

Sunday, January 26, 2014

2014 January Meeting of the Owen Society: Development of the Occult Tarot


On Sunday, January 26, 2014 we heard from the mysterious Dr. Dragonfly for a thorough and historical presentation on the Development of the Occult Tarot.


Most people would think that cards of any sort would come as second nature to me given that I’ve made the majority of my financial wealth playing cards in the saloons of the Wild West and even internationally. However, I privately confessed to the good Dr. Dragonfly that I preferred my cards without pageantry. In poker, a spade is a spade (unless you’re cheating). At the risk of Miss Dion smugly discovering this musing of mine I must admit that I find the complex symbology of the tarot rather intimidating.




My intimidation might be lessen with time; rather that if my travels through time happen to land me in the late 1400’s I might do well as a professional “tarock” player as long as I have the coinage to have the cards commissioned for me. I was impressed to learn from Dr. Dragonfly that contrary to popular belief, the modern tarot deck did not come from Egypt or from the Gypsies. It was just a card game, although an elitist one because before the introduction of Gutenberg Press, cards were very expensive little works of art. The beauty of some of these decks can be viewed in fine museums.


It makes one wonder where the association with the occult began. In his notes, Dr. Dragonfly mentions that in 1589 a trial in Venice associated the game of cards with witchcraft, but it is of course the 18th century that really fuses these cards with the mystic. The French occultist Eliphas Levi worked with the tarot and the Kabbalah and his work later inspired the Hermetic Order of the Golden Dawn.

With all of time at my disposal, it might still not make me a master of the tarot. Although that American game that has treated me so kindly has little to do with the physical cards in your hand and more to do with the people with whom you are playing. Perhaps in that regard, tarot is not so different. Symbols are meaningless until an initiate breathe life into them.



Approximately 37 people were in attendance at Dr. Dragonfly’s (*) lecture; including at least seven people new to an Owen Society meeting: Oktyater Khaboror, Oswin Bernerd McGuinness, Arnell Ando, Fiona Cook, Beth Dougherty, Nicholas Efrosinis, and Micheal McAteer. Additional attendees included Oracle Alexandria, Jean Julien Brumaire, Lady Lavinia Cavigndish, Dr. Xavier Day, Delores Dion, Lady Elsa Fairfield Flatstone, Reginald Flatstone, Britney Gears, Aria Healy, Lord A. Kamion the Earl of Oxbridge, Captain Rheinhardt Krieger, Mr. M., Catherine MacPherson, Lady Marmelade, Daria Melnikova, Cardinal Hymie Aloysius Pederasium, Marie Gross, Janet MacDonald, Elmo Gene Painter, Alan P. Salmi, Rory "Aquabear" Sunderland, Televte Sunderland, Eitel August Graf Von Pappenheim, Joseph C.R. Vourteque, Hildebrandt Wilberforce and as always Professor Marius Mandragore and myself, Amber McCoy(+).

(*) Dr. Dragonfly is the Steampunk Persona of Paul James Lewis an occult researcher, astrologer, witch and pianist. He has been involved in the world of the occult since 1979 when he was initiated into a Gardnerian coven. He was also a member of a ceremonial magickal order, but at this time is affiliated with no particular tradition and is a solitary practitioner of the occult arts. As an astrologer he is associated with the NCGR.

As a pianist, he is the Principal Pianist for The Joffrey Ballet. A position he has held since 2002. A champion of contemporary piano music, he has played for Leonard Bernstein, Sir Michael Tippett, and Olivier Messiaen. His performances have been broadcast on PBS radio and television; has recorded 11 CD's of ballet class music and portrayed himself in the Robert Altman film, "The Company".

(+) Amber McCoy is the Steampunk of Persona of Ame Kesa Morghan a pagan activist, ritualist, performer and Steampunk Enthusiast. 



 

Tuesday, January 7, 2014

Book Review: Aradia or the Gospel of Witches by Charles G. Leland

Charles G. Leland was an America Folklorist of the late nineteenth century who became enamored with the folk and specifically witchcraft traditions of Italy and made an effort to preserve them. He believed that that he was preserving a dying tradition. While there is documentation that he was a hermetic, I do not believe that he was a devotee of Diana, Aradia or regularly practiced the incantations or charms collected in his work. If he did attempt to use the charms, I think that he would find that they didn’t work to his liking. Dr. Mario Pazzaglini points out in his essay “Leland and the Magical World of Aradia” included in this edition of Mr. Leland’s work that it is unlikely that an actual “Witches’ Gospel” really existed. Dr. Pazzaglini does not discount the truth of what Mr. Leland collected; only that it was not universal. I am inclined to agree. What Mr. Leland did not realize that this old tradition of witchcraft is not dying out, quite the contrary; over a century after his own death it is still being practiced by people like me.

I have my own growing collection of charms and incantation. While I might use pieces of those that worked very well for me, what is true of living witchcraft is that it is ephemeral. A spell is designed for a specific moment in time. It is also clear to me that this “Gospel of Witches” has been heavily influenced by Christianity and that it is an example of old folklore and ancient Pagan practices bleeding through into a more modern time dominated by the Christian religion. Here the Moon Goddess Diana (She of night and darkness) has Her Divine Brother named Lucifer (He who brings the light). Diana has another name in the Greek pantheon of Artemis, and Her brother, the Sun God (he who brings the light) is Apollo. It is through an incestuous mating of these two divine forms that Aradia in conceived. She then becomes a female messiah, helping the oppressed women of the country change their lot in life through witchcraft. Diana is depicted in this work as a very wanton, sexual being and at first I was offended by this image of my patroness Goddess. I had an image of her as the powerful and chaste Goddess of maidenhood who eschewed the company of men. The idea of her having a child with Christianity’s Lucifer was inconceivable. However I realized that I was judging this work of myth with tainted eyes. In older times, the idea of Virginity did not necessarily mean a woman who did not have sex; to be a virgin meant to be a woman who held power in her own right.

I was forced then to consider the idea that this was Diana’s definition as Divine Virgin. To see my Goddess as a sexual being forced me to reconsider sex as a divine act and not as an act of subjugation to men. This was a valuable lesson that perhaps I would not have processed, if not for the reading of this work. I do think that Aradia was an important figure to the impoverished women of the Italian countryside, and perhaps still is. She is a figure of hope. Her stories show a way beyond oppression. That said I am not moved to evoke her, or to utilize the incantations of this work that are lost in my world.

Tuesday, November 26, 2013

A Personal Journey of Defining Professionalism in Theatre

I just had one of the most profound theatrical experiences of my life. Incidentally, it was simultaneously the most painful theatrical experience I have endured to date. It made me question my definitions of professional theatre and community theatre. It made me analyze my own status in the theatrical world. It made me question my personal responsibility in each show that I agree to do. The experience showed me that certainly in my case, in my misery I love company. I came face to face with a very ugly person; and that person was looking back at me from the mirror. I have decided that I don’t ever want to be that person again and I will take the necessary steps to avoid that in the future. However I do believe that I am to some extent a product of my experience.

My college experience, it just so happens, is that I graduated from the University of Arizona with a Bachelors of Fine Arts in Musical Theatre. That may not seem like such a big deal to some people but when I graduated in 1996, the University of Arizona was one of four schools offering the Musical Theatre program and was considered the very best of the four. Academically, I graduated Magna Cum Laude. However I was nearly removed from the program the year before my graduation and I was placed on “probation.” It was an exceptionally competitive program. I started with one hundred classmates and graduated with eighteen. Some of my classmates dropped out due to the pressure, some were cut from the program. They didn’t meet the professional standards of the University of Arizona. I did, but just barely.

So when I moved to Chicago to begin my professional career in acting, my illustrious BFA opened many doors, but I went to auditions with the label of “probation” under my skin. I was “just barely” good enough to be a professional. So when I fell in love and married and was wooed by white picket fences and 401k’s, I left professional theatre. I thought I’d never go back because my wonderful professors at the University of Arizona had told me that women were a dime a dozen in the acting world and that my career would be over at thirty-five.

I was divorced single mother at thirty-nine when my four year old son said to me one day “Go sing Mommy!” I sang to him all the time, but he wanted to share Mommy’s pretty voice with whoever would listen. Much to my amazement, there were plenty of people who wanted to hear me sing. How impressive that no one seemed to care I was past that expiration date of thirty-five! I didn’t use a professional agent; If there was a festival I wanted to do I simply contacted them, told them what I sang and they either had me come or they didn’t. Sometimes I got “hired” because someone had seen me somewhere else. If I got paid a little cash or even given food I was thrilled; but it was icing on the cake. I was singing and performing just because I wanted to do so. I did not consider myself a professional. I no longer auditioned or had headshots or promotional material. I still had my 401k job after all, that was my “profession,” not singing or acting.

Pretending that an exclusive degree with honors from a prestigious university somehow stopped being relevant to my distinction as a theatre professional was probably one of my first mistakes that contributed to my recent profound and painful experience. It is a fact I was trained to be a professional performer despite my probationary talent level.

Talent is subjective; there are many actors in the world I would classify as unbelievable who are getting paid top dollar to be awful performers. Likewise there are people who are remarkably talented performers who do not or will not collect monetary compensation for their performances. If we go outside of the artistic world, it is generally accepted that your training is the basis of your level of professionalism. You cannot be a professional doctor or lawyer without the required university degrees. You cannot be considered a professional carpenter without the necessary years of practice to acquire and cultivate a high level of skill and precision. The training however is not everything. An unorganized lawyer or a doctor with a lousy bedside manner is going to be considered less professional.

I was very lucky to have gone through my recent profound and painful experience with a very good friend. We had many conversations about what the defining factors of professionalism are. She articulated that professionalism is defined by a code of ethics and rules of etiquette. Knowing who you want to be and having a personal set of guidelines to achieve your goals defines you as a professional. Therefore the performer who makes a point to be on time to rehearsal, to know their lines and is pleasant to the cast and crew shows a strong work ethic and gracious etiquette.

I have heard it said that in this day and age, it is difficult to clearly delineate the line between professional theatre and community theatre. I do not think that the line is blurred at all; however theatres are cautious to utilize the label of Community theatre because it has been given a negative connotation and is often snubbed by those people who would like to consider themselves “professional.” Thanks to my recent experience, these snobs would instantly lose my respect. In my opinion community theatre may in fact be more important than professional theatre. Community theatre as I have now come to define it is theatre for the community by the community. In the most amateur of settings, these are people who love the art of theatre so much they are willing to volunteer their own time to gift it to the community. These same people do not have the benefit of training and therefore have so much more to risk before their peers and yet they do it anyway. This is bravery that demands respect, and anyone who snubs it is in my opinion a hypocritical coward. In the most amateur of settings the community theatre performers and crews may not have the same level of work ethic and there may not be strict rules of etiquette. This is understandable given that these people are usually volunteering their time.

A Community Theatre must be more relaxed with their crews and performers to accommodate what the people are able to give and they must be willing to make due. The beauty of community theatre is that they do in fact make due. The show goes on regardless of the lead’s toothache, or the supporting lead not showing up due to some unforeseen calamity. The show goes on whether there is a standing room only, or only one cast member’s immediate family is in the audience. The community theatre show goes on because those people have a true love for the theatre, for the show and for the community. The professional in a contrasting worst case scenario goes on just to get paid. The professional theatre is the one that will cancel a show if they don’t have a certain number of audience members. A professional theatre doesn’t make due.

That is not to say that the professional theatre is the bureaucratic villain. Professional theatres don’t make due, they make it happen. The professional theatre has a clear vision and they hire the right people and raise the funds to make that vision a reality. When my professors told me that as a woman I was a dime a dozen in the musical theatre world what they were telling me was that I had better fit into the vision of the show I auditioned for, because if I didn’t the professional theatre would be forced to find someone who would. It is also a reality that in professional theatre, a performer and crew member is replaceable. On one hand if a performer or crew member does not show a level of ethics and etiquette that matches and makes the vision, they will be replaced. Outside the artistic world employees that are not meeting their job requirements are also replaced. On the other hand, if the performer or crew member is offered another job it is respected when they leave to pursue other opportunities.

Respecting that I am a professional actor who is replaceable is the second mistake that I made that contributed to my misery in my recent theatrical experience. To offer myself some defense I would have to say that I am a product of my environment.

The American environment of which I am part loves to glorify the martyr. Revered Catholic Saints are predominantly martyrs and Jesus Christ is the ultimate martyr suffering for days to redeem the horrible human race. Though we claim to separate the Christian Church from our States we are a nation that thinks suffering is a good thing. Also, I was raised like most American children that promises were to be kept. If you agree to do something and then fail to do it, then you are not an honorable person.

Now couple that American upbringing with my college experience. The professional performer in training is told over and over again that we must “pay our dues.” We are told that we cannot expect to be paid when we first enter the theatrical world. The professional theatres must be given time to evaluate a young actor’s professionalism and we must build up our resumes. I was told that I shouldn’t turn down any performance opportunity. To do so was to risk being black balled as unprofessional. To some extent I do believe that theatrical dues need to be paid. Regardless of talent level, I think it’s perfectly acceptable for a professional company who has never worked with me before to cast me in the chorus to see if my own ethics and etiquette align with their vision. However, I can’t be threatened anymore with resume credits, those are a non-issue. A resume credit really isn’t as important as a performer wants it to be. The truth is the idea that I shouldn’t turn down any performance opportunity is in direct conflict with the fact that I am replaceable.

In Community Theatre however, you don’t replace people; you make due. As disappointed as I am in myself for my distinct lack of professionalism in my recent theatrical experience I cannot lay the blame completely at my own feet. Community Theatres should honor the bravery of their casts and crews by proudly taking ownership of the term Community Theatre. If they are able to monetarily compensate their casts and crews and they want to then they should. However it is very clear to me now monetary compensation has very little to do with professionalism and certainly nothing to do with professional theatre. 

I did get paid to do my recently theatrical experience that was so profound and painful. Albeit a quarter of what I was promised, but I did get paid. Allowing money to be the basis of my definition of professional theatre was yet another mistake I made. The sum I was originally promised was attractive to say the least and my expectations were running as high as the dollar amount. The company that cast me led me to believe that they were a professional company. However it became quickly clear that there was not a cohesive code of ethics, there weren’t any rules of etiquette and it became painfully obvious that there wasn’t a vision at all. Scenes weren’t being rehearsed, music wasn’t learned and I was told over and over again that they had always been this disorganized and things always worked out in the end. This company made due.

I did not devalue them by categorizing them as a Community Theatre. I thought that I could still do the show and I wanted to honor them as brave individuals of community theatre, but I failed dismally at that. Once again, I cannot lay all of the blame at my own feet. This company did after all, cast me. They set up my expectations first as a professional company and then as a Community Theatre. I was not given the opportunity to be a part of a community performing for my peers. I felt that it was a one man production. One man produced, in addition to directing, in addition to choreographing the dances and the fight scene, in addition to musical direction, in addition to costume design, and to top it all off, he was appearing as the lead. Never mind that this man did not have any training in dance or fight direction and neither read music or knew how to sew. His fight scene was absolutely unsafe and he showed no regard for the integrity of the play by changing lines and important stage notes because he found them to be funny. His idea of directing me was either screaming at me and the other cast members “No! No! NO!” or if I made some type of acting choice, he had to stop the scene (because remember he was my leading man) and make commentary on it. I felt paralyzed as an actor.

Every one of my personal ethics was pushed beyond my breaking point. I certainly should have left when I realized that; but because I had this idea in my head that I had to take every performance opportunity and keep my promises, I stayed. I thought I had an obligation to suffer and I became a very vicious diva I didn’t recognize.

The community who came to see that show was in awe of my performance. Yes I gave them a good performance but it was a shadow of what I am capable of really achieving because I was miserable. And the truth is I did not belong there. My dear and wise friend who went through this experience with me and helped me clarify my definition of professionalism also very clearly articulated, “We might have been good for the show, but we were not good for that group.”

The rest of the cast made due with their over-reaching director, I could not. Sadly, no matter how badly I wanted to be a part of the community of that show the reality is that I don’t want to make due, I want to make it happen. At that first rehearsal when I realized the line had been drawn, the tough truth is I should have said, “You know what, I don’t think I belong here and I’m going to bow out.” They would have made due without me and I am replaceable.




As an addendum to this post I would like to offer my own list of things that I wished I had been told when I was a student training to be a theatre professional.  I was inspired of course by the touching blog post made by Callam Rodya which so appropriately went viral.  His is the original Things I Wish I Had Been Told in Theatre School and I agree with all of his points and humbly add my personal additions. 



Things I Wish I Had Been Told in Theatre School 
1. Your training, your ethics and your etiquette in equal measure define you as a professional. If you have these, you are a professional.
2. You do not have an expiration date.
3. Talent is subjective.
4. You are replaceable and this is a good thing.
5. Your resume credits are not as important as you want them to be.
6. Just because a theatre pays you does not make them a professional company. Just because you didn’t get paid doesn’t mean you are not a professional.
7. You do not have to do every show offered to you and you certainly do not have to suffer through a production that contradicts your personal ethics.





While organizing my thoughts on this post I also found these blogs and essays extremely helpful and relevant:

The Meaning of Community Theatre
What Is Community Theatre?
The Negative Connotations of  Community Theatre
Defining Professional

Thursday, July 18, 2013

Amyisms

These are the truths by which I live.  These are not quotes, they are the lessons I have learned.  Some have links to longer posts. 

1.  Art is a bowel movement of the mind.

2.  No one else will ever make you whole.

3.  Anything imagined is a possible possibility.

4.  As much as I would really like to blame someone else, there is only myself to blame.

5.  Money wouldn't be any fun unless it was hard to come by.

6.  The audience will go anywhere you wish to take them as long as you hold their hand.

7.  If something must have meaning; then consider it as a gift.

8.  I will not sacrifice my independence.

9.  I love my life and that is why it frustrates me.

10.  Only boring people get bored.

11.  You are responsible for your own happiness.

12.  Experiences in and of themselves are neither good nor bad; it is what one does with them that determines their value.

13.  Anything worth pursing is never easy to follow.

14.  You are only as good as you allow yourself to be.  You decide what is good enough.

15.  Anyone is capable of anything they wish to accomplish. You just have to decide to do it.

16.  "Better" is forward motion in a positive direction.

17.  I am NOT Wendy.

18.  Getting what you want is not as difficult as knowing what you want.

19.  I am independent of other peoples' judgements.

20.  Constantly submitting oneself to the wants and will of others is not a path that leads to happiness.

21.  To dishonor another is to dishonor one's self.

22.  If I pause to mourn who I might have been; I must then move forward with respect for who I am.

23.  Love given is not complete until it is willingly received.

24.  If what I really want is solutions, I must give up the joys of punishing myself.

25.  Ultimately, the only person who can ever save you, is only you.

26.  Have the courage to be who you could be.

27.  People who place themselves above others are hiding their beileif that they are beneath.

28.  If you know the truth behind you own mistake, you may not be able to fix it; but you can make it better.

29.  Nothing "just happens," everything is a process.

30.  My kindness is not an invitation.

31.  Positive thinking is a choice.

32.  "I have to..." is just a lie to escape the consequences of my choices.  "I have to..." gives me permission to be miserable.

33.  Mistakes are powerful opportunities.  They help us decide who we want to become.

34.  I can never "have" the immensity that is Time.  I must offer Time an invitation.  
(A bookshelf taught me this.  You can read our conversation in Why Do We Keep Broken Things?)