By Firesign Theatre
"The items incorporated are "Waiting For the Electrician or somebody Like Him" and "How are you able to Be In locations immediately while You're now not at any place At All?" from the albums of an analogous identify, and the titles "Don't overwhelm That Dwarf, Hand Me the Pliers" and "I imagine We're All Bozos in this Bus" of their entirety. The performs are followed by means of a plethora of photographs, a foreword from every one member, and a chronology of the group's profession to that point."
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Additional resources for The Firesign Theatre's Big Book of Plays
Given that members of the most oppressed communities—the Jews and the Irish—have been assimilated into a quasi public orthodoxy and become the tormentors of those remaining beyond the pale suggests that they indeed represent the opposite extreme to the nothingness and nowhere that Stanley has fathomed by transcending the empirical qualities of mind toward pure awareness. By setting up an opposition between the freedom pursued by Stanley and the conformism enforced by Goldberg and McCann, Pinter sets up a framework through which spectators can move toward their own innate tendency for freedom in zone #1 of the upper left quadrant, while at the same time witnessing the content of the play in a unity of Emptiness and Form.
Because it can no longer sustain these impersonal qualities, people in postmodern society have stigmatized the contemporary public world as immoral and evil and supplanted it with the pseudo safety of local communities. The public world was thus more integral in terms of the four quadrants, while localization restricts one to cultural or social allegiances by excluding integration with the upper left quadrant. Pinter’s The Birthday Party 39 Stanley, therefore, fears not the outside world in itself but rather its replacement by a localized attitude that imposes boundaries on his freedom of thought and action.
Pinter’s characters and spectators cannot know this inner freedom, which comprises the sacred dimension of human nature, through conceptuality or narrative accounts but only as a transverbal, transpersonal direct experience. In the Western and Eastern philosophical traditions, this level of experiential knowledge corresponds to Plato’s Forms, as related to Being, the Good and the Beautiful, and to the Vedic state of Sat-ChitAnanda (transcendent Being, Intelligence and Bliss). As Jonathan Shear notes, Being, the Good, and the Beautiful are reached, like samadhi or qualityless pure consciousness, through a “mental faculty distinct from ordinary intellect to ‘reverse’ the direction of attention within and produce experience of a transcendental ground of thought, knowledge and awareness,” an experience associated “with gaining wisdom, virtue, self-sufficiency and freedom” (1990: 34).