The Open Door: Thoughts on Acting and Theatre - Softcover
From King Lear to the Tragedy of Carmen, from Marat/Sade to the epic Mahabharata, Peter Brook has reinvented modern theatre, not once but again and again. In The Open Door the visionary director and theorist offers a lucid, comprehensive exposition of the philosophy that underlies his work.
It is a philosophy of paradoxes: We come to the theatre to find life, but that life must be different from the life we find outside. Actors have to prepare painstakingly yet be willing to sacrifice the results of their preparation. The director’s most reliable tool may be his capacity to be bored. Brook illustrates these principles with anecdotes that span his entire career and that demonstrate his familiarity with Shakespeare, Chekhov, and the indigenous theatres of India and Iran. The result is an unparalleled look at what happens both onstage and behind the scenes, fresh in its insights and elegant in its prose.
From the Trade Paperback edition.
It is a philosophy of paradoxes: We come to the theatre to find life, but that life must be different from the life we find outside. Actors have to prepare painstakingly yet be willing to sacrifice the results of their preparation. The director’s most reliable tool may be his capacity to be bored. Brook illustrates these principles with anecdotes that span his entire career and that demonstrate his familiarity with Shakespeare, Chekhov, and the indigenous theatres of India and Iran. The result is an unparalleled look at what happens both onstage and behind the scenes, fresh in its insights and elegant in its prose.
From the Trade Paperback edition.
"synopsis" may belong to another edition of this title.
About the Author:
Peter Brook is one of the giants of twentieth-century theatre, a unique creative genius who, through his groundbreaking productions of "King Lear", "Marat/Sade", "A Midsummer Night's Dream", and especially "The Mahabharata", has virtually reinvented the way actors and directors think about theatre.
Excerpt. © Reprinted by permission. All rights reserved.:
One day, in an English university, while giving the lectures that were the basis for my book The Empty Space, I found myself up on a platform in front of a big black hole, and right at the back of that hole I vaguely distinguished some people sitting in the darkness. As I began to speak, I felt that everything I said was quite pointless. I became more and more depressed, for I couldn't find a natural way of getting through to them.
I saw them sitting like attentive pupils, waiting for words of wisdom with which to fill their schoolbooks, while I was cast in the role of a tutor, vested with the authority that goes with standing six feet above the listeners. Luckily I had the courage to stop and suggest that we look for another space. The organisers went off, searched throughout the university and finally came up with a small room which was too narrow and very uncomfortable but where we found it possible to have a natural and more intense relationship. Speaking in these new conditions, I at once felt that a new contact existed between the students and myself. From that point on, I was able to talk freely and the audience was liberated in the same way. The questions, like the answers, flowed much more smoothly. The strong lesson concerning space that I received that day became the basis of the experiments that we undertook many years later in Paris, in our International Centre of Theatre Research.
In order for something of quality to take place, an empty space needs to be created. An empty space makes it possible for a new phenomenon to come to life, for anything that touches on content, meaning, expression, language and music can exist only if the experience is fresh and new. However, no fresh and new experience is possible if there isn't a pure, virgin space ready to receive it.
·
A remarkably dynamic South African director who created a Black Theatre movement in the South African townships said to me, "We have all read The Empty Space, it has helped us a lot." I was pleased but very surprised, as most of the book was written before our experiences in Africa and stant reference to the theatres of London, of Paris, New York . . . What could they have found of use in its text? How could they feel that the book was also for them? How could it link with the task of bringing theatre into the conditions of life in Soweto? I asked this question and he answered, "The first sentence!"
I can take any empty space and call it a bare stage.
A man walks across this empty space whilst someone
else is watching him, and this is all I need for an
act of theatre to be engaged.
They had been convinced that doing theatre under their conditions was an unavoidable disaster because in the townships of South Africa there isn't a single "theatre building". They had the feeling they could not get very far if they didn't possess thousand-seat theatres, with curtains and flies, lights and coloured projectors, like in Paris, London and New York. Then suddenly along came a book the first sentence of which affirmed that they had all they needed for doing theatre.
In the early seventies we began doing experiments outside of what was regarded as "theatres". For the first three years we played hundreds of times in streets, in cafes, in hospitals, in the ancient ruins of Persepolis, in African villages, in American garages, in barracks, between concrete benches in urban parks . . . We learned a lot, and the major experience for the actors was playing to an audience they could see, as opposed to the invisible audience to which they were accustomed. Many of them had worked in large, conventional theatres, and it was a profound shock to find themselves in Africa in direct contact with the audience, the only floodlight being the sun, which united spectator and performer in the same impartial glare. Bruce Myers, one of our actors, once said: "I've spent ten years of my life in the professional theatre without ever seeing the people for whom I'm doing this work. Suddenly I can see them. A year ago, I would have been panicked by the feeling of nakedness. The most important of my defences was being taken away. I'd have thought, 'What a nightmare to see their faces!" Suddenly he realised that, on the contrary, seeing the spectators gave a new meaning to his work. Another aspect of the empty space is that the emptiness is shared: it's the same space for everyone who is present.
·
At the time I wrote The Empty Space, those who searched for a "Popular Theatre" believed that everything that was "for the people" automatically had vitality, as contrasted with something that didn't have vitality, which was called "Elite Theatre". At the same time, the "Elite" felt they were privileged participants in a serious intellectual adventure which contrasted strongly with the turgid and devitalised "Commercial Theatre". Meanwhile, those who were working on "Great Classic Texts" were convinced that "High Culture" injects into the veins of society a quality way beyond the low-grade adrenaline of a vulgar comedy. However, my experience over the years taught me that this is quite false and that a good space is one in which many varied energies converge and all those categories disappear.
Luckily, when I started working in the theatre I was totally ignorant of all classifications. The great advantage that England provided in those days was that there was no school, no master, no examples. The German theatre was totally ignored, Stanislavsky virtually unknown, Brecht just a name and Artaud not even that. There were no theories, so people doing theatre slid naturally from one genre to another. Great actors could go from performing Shakespeare to a farce or a musical comedy. The audience and the critics followed in all simplicity, without feeling that they--or "theatre art"--were being betrayed.
In the early fifties we presented Hamlet in Moscow with Paul Scofield, who had played major roles for over ten years or so and was known in England as one of the most brilliant and accomplished actors of his generation. This was in the old Stalinist Russia, completely isolated-- in fact, I think we were the first English company to perform there. It was quite an event and Scofield was treated like a pop star.
Back in England, we continued to work together for a while, doing a play by Eliot, another by Graham Greene. One day, after our season had ended, he was offered the part of a cockney impresario in a musical comedy, the first of the pre-rock musicals. Paul was very excited: "It's wonderful. Instead of another Shakespeare play, I can sing and dance. It's called Expresso Bongo!" I encouraged him to accept, and he was very pleased and the play was a success.
While the show was running, an official Russian delegation comprised of about twenty actors, actresses, directors and theatre managers suddenly arrived from Moscow. As we had been so well received over there, I went to welcome them at the airport. The first question they asked concerned Scofield: "What's he doing? Can we see him?" "Of course," I replied. We arranged tickets for them and they went to see the show.
The Russians, especially in that period, had learned that one can always get out of any theatrical embarrassment with the use of one word: interesting. So they watched the play, met with Scofield and exclaimed unconvincingly that they had been "most interested". A year later we received a copy of a book written about the trip by the leader of the delegation, a Shakespeare expert at Moscow University. In the book I found a bad photo of Scofield wearing his slanting trilby from Expresso Bongo, with the following caption: "We were all saddened by the tragedy of the situation of the actor in a capitalist country. What humiliation for one of the greatest actors of our time to be forced to perform in something called Expresso Bongo in order to feed his wife and two children!"
I'm telling this story to share with you a fundamental idea: that theatre has no categories, it is about life. This is the only starting point, and there is nothing else truly fundamental. Theatre is life.
At the same time, one cannot say that there is no difference between life and theatre. In 1968 we saw people who, for very valid reasons, tired by so much "deadly theatre", insisted that "life is a theatre", thus there was no need for art, artifice, structures . . . "Theatre is being done everywhere, theatre surrounds us," they said. "Each of us is an actor, we can do anything in front of anyone, it's all theatre."
What is wrong with this statement? A simple exercise can make it very clear. Ask any volunteer to walk from one side of a space to another. Anyone can do this. The clumsiest idiot cannot fail, he just has to walk. He makes no effort and deserves no reward. Now ask him to try to imagine that he is holding a precious bowl in his hands and to walk carefully so as not to spill a drop of its contents. Here again anyone can accomplish the act of imagination that this requires and can move in a more or less convincing manner. Yet your volunteer has made a special effort, so perhaps he deserves thanks and a five-penny piece as a reward for trying. Next ask him to imagine that as he walks the bowl slips from his fingers and crashes to the ground, spilling its contents. Now he's in trouble. He tries to act and the worst kind of artificial, amateur acting will take over his body, making the expression on his face "acted"--in other words, woefully unreal. To execute this apparently simple action so that it will appear as natural as just walking demands all the skills of a highly professional artist--an idea has to be given flesh and blood and emotional reality: it must go beyond imitation, so that an invented life is also a parallel life, which...
I saw them sitting like attentive pupils, waiting for words of wisdom with which to fill their schoolbooks, while I was cast in the role of a tutor, vested with the authority that goes with standing six feet above the listeners. Luckily I had the courage to stop and suggest that we look for another space. The organisers went off, searched throughout the university and finally came up with a small room which was too narrow and very uncomfortable but where we found it possible to have a natural and more intense relationship. Speaking in these new conditions, I at once felt that a new contact existed between the students and myself. From that point on, I was able to talk freely and the audience was liberated in the same way. The questions, like the answers, flowed much more smoothly. The strong lesson concerning space that I received that day became the basis of the experiments that we undertook many years later in Paris, in our International Centre of Theatre Research.
In order for something of quality to take place, an empty space needs to be created. An empty space makes it possible for a new phenomenon to come to life, for anything that touches on content, meaning, expression, language and music can exist only if the experience is fresh and new. However, no fresh and new experience is possible if there isn't a pure, virgin space ready to receive it.
·
A remarkably dynamic South African director who created a Black Theatre movement in the South African townships said to me, "We have all read The Empty Space, it has helped us a lot." I was pleased but very surprised, as most of the book was written before our experiences in Africa and stant reference to the theatres of London, of Paris, New York . . . What could they have found of use in its text? How could they feel that the book was also for them? How could it link with the task of bringing theatre into the conditions of life in Soweto? I asked this question and he answered, "The first sentence!"
I can take any empty space and call it a bare stage.
A man walks across this empty space whilst someone
else is watching him, and this is all I need for an
act of theatre to be engaged.
They had been convinced that doing theatre under their conditions was an unavoidable disaster because in the townships of South Africa there isn't a single "theatre building". They had the feeling they could not get very far if they didn't possess thousand-seat theatres, with curtains and flies, lights and coloured projectors, like in Paris, London and New York. Then suddenly along came a book the first sentence of which affirmed that they had all they needed for doing theatre.
In the early seventies we began doing experiments outside of what was regarded as "theatres". For the first three years we played hundreds of times in streets, in cafes, in hospitals, in the ancient ruins of Persepolis, in African villages, in American garages, in barracks, between concrete benches in urban parks . . . We learned a lot, and the major experience for the actors was playing to an audience they could see, as opposed to the invisible audience to which they were accustomed. Many of them had worked in large, conventional theatres, and it was a profound shock to find themselves in Africa in direct contact with the audience, the only floodlight being the sun, which united spectator and performer in the same impartial glare. Bruce Myers, one of our actors, once said: "I've spent ten years of my life in the professional theatre without ever seeing the people for whom I'm doing this work. Suddenly I can see them. A year ago, I would have been panicked by the feeling of nakedness. The most important of my defences was being taken away. I'd have thought, 'What a nightmare to see their faces!" Suddenly he realised that, on the contrary, seeing the spectators gave a new meaning to his work. Another aspect of the empty space is that the emptiness is shared: it's the same space for everyone who is present.
·
At the time I wrote The Empty Space, those who searched for a "Popular Theatre" believed that everything that was "for the people" automatically had vitality, as contrasted with something that didn't have vitality, which was called "Elite Theatre". At the same time, the "Elite" felt they were privileged participants in a serious intellectual adventure which contrasted strongly with the turgid and devitalised "Commercial Theatre". Meanwhile, those who were working on "Great Classic Texts" were convinced that "High Culture" injects into the veins of society a quality way beyond the low-grade adrenaline of a vulgar comedy. However, my experience over the years taught me that this is quite false and that a good space is one in which many varied energies converge and all those categories disappear.
Luckily, when I started working in the theatre I was totally ignorant of all classifications. The great advantage that England provided in those days was that there was no school, no master, no examples. The German theatre was totally ignored, Stanislavsky virtually unknown, Brecht just a name and Artaud not even that. There were no theories, so people doing theatre slid naturally from one genre to another. Great actors could go from performing Shakespeare to a farce or a musical comedy. The audience and the critics followed in all simplicity, without feeling that they--or "theatre art"--were being betrayed.
In the early fifties we presented Hamlet in Moscow with Paul Scofield, who had played major roles for over ten years or so and was known in England as one of the most brilliant and accomplished actors of his generation. This was in the old Stalinist Russia, completely isolated-- in fact, I think we were the first English company to perform there. It was quite an event and Scofield was treated like a pop star.
Back in England, we continued to work together for a while, doing a play by Eliot, another by Graham Greene. One day, after our season had ended, he was offered the part of a cockney impresario in a musical comedy, the first of the pre-rock musicals. Paul was very excited: "It's wonderful. Instead of another Shakespeare play, I can sing and dance. It's called Expresso Bongo!" I encouraged him to accept, and he was very pleased and the play was a success.
While the show was running, an official Russian delegation comprised of about twenty actors, actresses, directors and theatre managers suddenly arrived from Moscow. As we had been so well received over there, I went to welcome them at the airport. The first question they asked concerned Scofield: "What's he doing? Can we see him?" "Of course," I replied. We arranged tickets for them and they went to see the show.
The Russians, especially in that period, had learned that one can always get out of any theatrical embarrassment with the use of one word: interesting. So they watched the play, met with Scofield and exclaimed unconvincingly that they had been "most interested". A year later we received a copy of a book written about the trip by the leader of the delegation, a Shakespeare expert at Moscow University. In the book I found a bad photo of Scofield wearing his slanting trilby from Expresso Bongo, with the following caption: "We were all saddened by the tragedy of the situation of the actor in a capitalist country. What humiliation for one of the greatest actors of our time to be forced to perform in something called Expresso Bongo in order to feed his wife and two children!"
I'm telling this story to share with you a fundamental idea: that theatre has no categories, it is about life. This is the only starting point, and there is nothing else truly fundamental. Theatre is life.
At the same time, one cannot say that there is no difference between life and theatre. In 1968 we saw people who, for very valid reasons, tired by so much "deadly theatre", insisted that "life is a theatre", thus there was no need for art, artifice, structures . . . "Theatre is being done everywhere, theatre surrounds us," they said. "Each of us is an actor, we can do anything in front of anyone, it's all theatre."
What is wrong with this statement? A simple exercise can make it very clear. Ask any volunteer to walk from one side of a space to another. Anyone can do this. The clumsiest idiot cannot fail, he just has to walk. He makes no effort and deserves no reward. Now ask him to try to imagine that he is holding a precious bowl in his hands and to walk carefully so as not to spill a drop of its contents. Here again anyone can accomplish the act of imagination that this requires and can move in a more or less convincing manner. Yet your volunteer has made a special effort, so perhaps he deserves thanks and a five-penny piece as a reward for trying. Next ask him to imagine that as he walks the bowl slips from his fingers and crashes to the ground, spilling its contents. Now he's in trouble. He tries to act and the worst kind of artificial, amateur acting will take over his body, making the expression on his face "acted"--in other words, woefully unreal. To execute this apparently simple action so that it will appear as natural as just walking demands all the skills of a highly professional artist--an idea has to be given flesh and blood and emotional reality: it must go beyond imitation, so that an invented life is also a parallel life, which...
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- PublisherTheatre Communications Group
- Publication date1995
- ISBN 10 1559361026
- ISBN 13 9781559361026
- BindingPaperback
- Number of pages160
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