Po vakarykščio režisieriaus Romeo Castellucci spektaklio “Apie Dievo sūnaus veido koncepciją” regėjau viziją – prie senobines bažnytines giesmes giedančio senukų pulkelio prieina vienplaukis, nuo kančios papilkėjusiu veidu spektaklio režisierius, nešinas buteliuku gryno itališko aliejaus ir lininiu rankšluostėliu ir priklaupęs prie barzdoto giedotojo kojų bando jam nuauti batą. Seniokas apkabina režisierių per pečius, pakelia ir apsikabina. Tada atsilapoja užtvaros į Nac.teatrą, prasiskiria apsaugininkų minia ir būrelis giedotojų sugužą į teatro foje aptarimui, diskusijai, dialogui…. Graudu.
Aš išsilavinęs žmogus ir puikiai suprantu kokia šventvagiška vizija mane aplankė. Fanatikams ir fašistuojantiems protestuotojams ne vieta kultūringų, spektaklį pasižiūrėjusių žiūrovų diskusijoje. Diskusijos metu ir nesiliaujančiu srautu plūstančiuose jau ir po spektaklio tekstuose režisierius maloningai leidžia išvadas pasidaryti patiems žiūrovams, išskyrus tuos, sergančius kultūriniu nepakantumu, akcentuodamas unikalius, labai individualius kiekvieno mūsų, išrinktųjų pamatyti šį spektaklį, galimus įspūdžius ir refleksijas. Kad jau režisierius leidžia į spektaklio agregorį maitinančių atsiliepimų srautą įterpsiu ir savo, menkos teatrinės pakirkšnutės, balselį.
Manęs nesukrėtė meistriškai spektaklyje “Apie Dievo sūnaus veido koncepciją” dozuojamos šūdo porcijos, spektaklio statistų veiksmai scenoje atrodė gana schematiški ir blankūs, buvo nuobodu ir ganėtinai diskomfortiška. Žiovauti stebint vangų spektaklio veiksmą išdrįsome tik keliese, aš ir “žmogus iš liaudies” – sceną nuo mūsų provokacijų saugojęs apsaugos firmos darbuotojas. Tiesa, vaikučių bandymas prakalbinti Jėzaus veidą granatomis pagyvino veiksmą. Finalas buvo pribloškiantis tobulu techniniu išpildymu, mikrotikslumu ir precizika. “Aš esu tavo ganytojas” – biblijos eilutė išdegina, nustelbia Kristos portreto draiskalus. Pabaiga, pašokę žiūrovai kelia ovacijas. Grįžę po spektaklio namo skuba feisbuko tinklais dalintis gerąja naujiena – ką tik teko sudalyvauti mišiose, nes “Tokio švento spektaklio mūsų scenoje dar nėra buvę”.
Ką gi, Katalikų bažnyčiai mirtinai reikia atsinaujinti, susigrąžinti prarastas dūšeles ir ne kokių nors paliegusių Lietuvos pensininkų, kurie ir taip užsilenkę bus išlydėti su jiems priderančiais bažnytiniais ritualais, priklausančiais už tvarkingai mokėtas bažnytines rinkliavas. Ideali siekiamybė būtų susigrąžinti į savo karštą glėbį bent dalį iš 1200 per du vakarus Castellucci šedevrą pasižiūrėjusių intelektualų, tos mokios ir kūrybingos mūsų visuomenės grietinėlės, ypatingai karštai ir aktyviai dalyvavusios spektaklio piarinėje kompanijoje. Spektaklis “Apie Dievo sūnaus veido koncepciją” – totalinė Katalikų bažnyčios rebrandingo akcija, nurimus aistroms ramiai nuguls marketingo vadovėliuose. Kažkas užaugins ir išpuoselės iš naujo atrastą tikėjimą, kaip pvz. Arkadijus Vinokuras: “Pasibaigus spektakliui, plojau kartu su kitais. Dėkojau Romeo Castellucci ir jo aktoriams už gilų humanizmą, atjautą, sąžiningumą ir nuoširdumą. Jeigu būčiau religingas, atgaučiau tikėjimą, sustiprinčiau jį. Ir prašyčiau likimo, kad man taip neatsitiktų. O gal tai neišvengiama?”
Nes tai tikrai neišvengiama – vieną dieną kiekvienam iš mūsų teks pamatuoti savo meilės gelmes per žmogaus išangės prizmę. Nors ar čia kas nors nauja – juk moterys, įžengusios į motinystės stoną, sukasi apie savo vaikučio išangę dieną naktį – ar jau pasituštino, kokia spalva pakakojo, ar neišbėrė, patepti, nupūdruoti, nuvalyti, išplauti. Sukasi kaip voverės mylimos išangės rateliu non stop. O kokie kantrybės, meilės, pasiaukojimu šaltinukai trykšta bent kartą į savaitę joms šiūruojant šeimyninę tupyklą, ruošiant, balinant, ruošiant tupyklos sostą susitikimui su savo mylimiausiųjų sėdynėmis. Nukaršinti šeimos paliegelius, išmokti meistriškai keisti sauskelnes ant suvytusių seniukų kūnų, būtent taip, kad šūdai nesiveržtų per kraštus – ar čia kokia naujiena artimiausių išangių priežiūroje išsitreniravusiai bet kurios šeimos šventajai? Oj, jaučiu, joms labiau būtų tikęs ir patikęs spektaklis įkvėptas tokio dailės šedevro:
Romeo Castellucci spektaklį iš karto po Vilniaus, turės galimybę įvertinti broliškosios Baltarusijos publika. Ar išdrįs Minsko žiūrovai bent mintyse paklausti “Jėzau, kas gi čia taip dvokia?” O gal šiai specifinei rinkai projektas “Apie Dievo sūnaus veido koncepciją” sudėlios kitokius akcentus, pvz. išryškins legalizuotos prievartos potemes, gal net granatas nukreips kiek kitokia trajektorija? Ar dosnioji ir nuolankioji Baltarusų tauta gaus progą sugiedoti savo šventas giesmes, ar labai juos skaudins ir šokiruos garbusis Romeo? Tikriausiai priklausys nuo konteksto. Lietuviškos Sirenos sukompeliavo šv. užsienietiškų spektaklių trejybę labai meistriškai ir tikslingai – po šveicariškos filosofinės minties perturbacijų sekė ispaniškos prakaituotos mėsos fiesta, ją vainikavo kvietimas ištirpti plačiame ganytojo glėbyje – tai tokia menkutė vilties švieselė, blogio kirmino pagraužtos Europos viduriuose.
Mane visada glumino Lietuvos protinio darbo proletarų sugebėjimas taip meistriškai improvizuoti metaforomis, potekstėmis, parafrazėmis ir interpretacijomis, kad per visą tą intelektualinį srautą neįmanoma įžvelgti paties srauto pilstytojo nuomonės…
Taip taip, jūs turite nuostabią poziciją: “Teatro kritikas turi sugebėti vertinti atsietai nuo bet kokio subjektyvumo…”
Ir kiekvieną kartą išvydus tokį giliai asubjektyvų vertinimą kyla keista asociacija su katalikų, evangelikų ir protestantų kunigais, kurie Didžiojo Tėvynės karo metu nuoširdžiai ir nenuilstamai laimino fašistų kariuomenę einančią į mūšį prieš “azijatų ordą” – jokio subjektyvizmo, vien tik objektyvus ir nesavanaudiškas religinių paslaugų teikimas, nepriklausomai nuo rasės, religijos ir politinių įsitikinimų.
Žinote, ir man spektaklis buvo labai nuobodus. Ką gi, dar kartą paskyta, kad tikėjimas mūsų išbandomas sunkiausiomis akimirkomis, kai reikia šūdus artimui valyti, ir neišlaikai, supyksti ant tų invalidų, ir gailiesi po to to, kad buvai kaiulė. Mėtom mes į Kristų šūdus kiekvieną dieną rėkdami ant vaikų, pletkindami ir patys tai žinom. Stabus pats Kristus naikino, ir Dievas yra mumyse ir jam tas pats ką mes ten į tuos stabus mėtome, jis virš to, kitapus ir t.t..Žinote, aš visa tai žinau nuo vaikystės, kai katekizmą išmokau pirmai komunijai. Paaiškinkite man, jau du senukus anapilin keičiant pampersus išlydėjusiai, kas čia buvo tokio įpatingo šitame spektaklyjė. Ar raginimas pasirinkti kas yra mano ganytojas ar kas nėra. tai irgi amžinas filosofijos ir dažno spektaklio klausimas. Tai kur čia tas įpatingumas? Ar nelaikas pripažinti, kad daugiau diskusijų sukelia “Sirenų” perpūstas meistriškas marketingas, o ne spektaklio meninis lygis. Dabar visi įrodinėja, kad spektaklis krikščioniškas, o prie ko čia jo meninė vertė? Dauguma krikščioniškų šalių spektakliai krikščioniški! Bet čia kas buvo religijų festivalis, ar teatro festivalis?
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