What is grace? I think of it as a sort of beauty associated with movement. A dance can be graceful, but a symphony or a painting cannot. They have a different sort of beauty.
It can also refer to human interactions. When done tactfully and considerately, leaving nobody feeling awkward, or worse than they need to feel, they are graceful. Somebody that deals with others in a way that is unnecessarily rough and hurtful ‘lacks grace’.
I think there may be a connection between these two. I’ll think about that later. But for now let’s think about the grace of movement.
I am a huge fan of graceful movement. It doesn’t just have to be dance, which is often designed to be graceful. It can be found in the most unexpected places.
Since my third year of high school I have enjoyed physical activity and being fit. In my youth that included going in cycling and running races. In later high school I trained hard on my bicycle, and the fitness gained from this equipped me to win our annual school cross country race. That then put me into the team for the inter-school races for our region – the Southern Districts of New South Wales. I was at a Catholic school and I think we competed against the other catholic and non-government schools in that region.
I nearly always came third in these inter-school competitions. There was a boy from another Canberra school that came second. I think his name was David Rowe, but I am not sure. What I am completely sure of is that the winner was always Andrew Reardon, from Saint Patrick’s boarding school in Goulburn.
I didn’t see much of Andrew in those cross country races. Just a pair of heels disappearing into the distance as soon as the starting gun went off. If we were running on trails in the pine forest, as we often were, my only goal was to keep him in sight so I could follow his route and thereby avoid taking a wrong turn.
In summer we would have inter-school athletics. I was chosen to represent my school at the middle distance events, of which I usually chose the 1500m and 3000m races. Again I usually came third, but this time I got to see Andrew Reardon in action from closer quarters, and not just from behind. We often raced on lovely, smooth grass 300m tracks that belonged to the richer private schools. A 3000m race was ten laps, which was enough time for Andrew to get to being on the exact opposite side of the track from me – 150m ahead – so I could see him running from the side. And what a gorgeous sight it was! He seemed to just float over the ground in an effortless manner with a grace that words cannot describe. It felt like watching a gazelle or a cheetah in a David Attenborough film, except that cheetahs are sprinters and would probably keel over if asked to run further than 400m.
Any feelings of envy or competitive resentment just leached out of me, as I just felt so privileged to watch this graceful performance. One would say it was poetry in motion if it hadn’t been said a million times before. But the loss of my competitive urge didn’t make me slow down. Rather I increased my pace so that the distance between us didn’t get to more than half a lap and thereby degrade my view of this majestic performance. I imagine Andrew was just cruising at what was a comfortable pace for him, while I was gasping and spluttering. I expect he could easily have accelerated and lapped me quite soon had he a mind to do so. If so, it was a demonstration of the other sort of grace to not subject me to that humiliation. Noblesse oblige.
What was it about his running style that touched me so? I want to say rhythm and symmetry, but that has a connotation of mechanistic, and it was anything but mechanistic. Relaxation was another key aspect, and machines are not relaxed. Andrew looked like he was playing, or floating. It was like a Brandenburg Concerto in vision. You had to be there.
Thereafter I worked on making my own running style as relaxed, symmetric and rhythmic as I could. This wasn’t just vanity. I also believed that running that way would use less energy and allow me to run faster. Perhaps it worked a bit. I did get much faster over the next few years, and some people were even kind enough to say that I had a ‘nice running style’.
The last I saw of Andrew Reardon was in late 1980, when I saw him on telly, which was showing a NSW schools championship athletic meet at Hensley Field in Sydney, which was then a lovely, smooth grass track (now it’s synthetic). It was a 1500m event, which he won reasonably easily, I think in about 3:52. Watching it on telly, without being distracted by my own attempts to run, I could revel in the joy of this exhibition of perfect movement. It was great.
I sometimes wonder what became of Andrew Reardon. Did he become a farmer, as many of the boys at that rural college might have done, or did he move to the city and become a businessman? Did he grow a middle-age paunch as most men do (Oh no!), or did he keep himself trim? Does he still run?
Shortly thereafter I was struck by the running of another Andrew – this time the Australian representative Andrew Lloyd. I saw him on telly, I think running some national championship meet, at perhaps 5k or 10k. He too had a beautiful, relaxed style, seeming to glide along as if his feet weren’t even touching the ground. I remember he was wearing a cap, which runners would generally avoid as an encumbrance, and making it hard to dissipate heat. But it didn’t seem to trouble him. He looked so cool!
In my university days I trained sometimes with athletes at the Australian Institute of Sport, since that was in Canberra and so was I. So I got to see Andrew Lloyd up close while training, and to admire his easy style.
He was involved in a horrible road accident in the early 1980s in which his wife was killed and his elbow was smashed. When he recovered, his elbow was, if not fused, swollen and difficult to move, so his style became lopsided and a bit awkward. But he was still very fast. I think he won the City to Surf a few years after that.
Grace is not a pre-requisite for being a fast runner. Contemporary with Lloyd was Laurie Whitty, a runner with a famously ungainly style, but who won national championships and represented Australia. One of the most famous ever distance runners was the Czech Emil Zatopek, who apparently had a very ungainly style. There is not much film of him running because his heyday was in the fifties. Australia’s most prestigious 10k race is named after him because he won in the 1956 Melbourne olympics and apparently really liked Australia.
Have you noticed that the lululemon logo looks very similar to a capital Omega: Ω? It also looks a bit like the emblem on the Torres Strait islander flag.
In the early eighties I was heavily influenced by a book by Percy Cerutty, who coached a number of brilliant Australian distance runners, including Herb Elliott, who held the world 1500m and mile records and won the 1500m at the 1960 olympics in Rome. He advocated a very nature-based training regime, involving only natural foods – mostly raw – and running on sand hills, beaches and in forests rather than on athletic tracks. But the most memorable – to me – aspect of his philosophy was his claim that through too much soft living, adult humans had forgotten how to move naturally. So to learn how to run properly, and fast, we should watch how other animals do it.
Cerutty disdained symmetry. I don’t know what he would have thought of Andrew Reardon. Percy thought human running should have different modes like a horse – trot, canter and gallop, in order of increasing speed. While trotting is symmetric and may be suitable for marathons, cantering and galloping are not, and he thought they should be used for distances of 10k and shorter. I remember running on the beach when on summer holidays trying to imagine myself as a two-legged horse and transition from trot to canter and then to gallop as I sped up. It seemed to work but maybe it was all psychological. If you imagine yourself galloping then you feel fast and, to some extent, that makes you go faster.
I remember seeing some visiting African athletes jogging about in tracksuits on the training track in Canberra, while preparing for a race on the main track that was next door. They just looked so flexible and bouncy, as if every movement was joyful play. That was another manifestation of grace.
Enough about athletics. That is just one example of where grace can crop up unexpectedly. It is there in hurdling and high jump and pole vault as well as in running. Maybe we could even see it in shot put, but we might have to look a little harder.
Grace seems important in Zen, although it doesn’t seem to be identified or named as such. In the Japanese tea ceremony, great importance is placed on the way one moves in preparing the tea, in serving it, and in how one drinks it. I love the way the cup is offered with both hands and a bow, and is received in the same way. This translates to the way that business cards are presented, and even how purchases are handed across in a shop. I try my best to remember to participate in such small but special rituals. When in doubt, use two hands and make a slight bow!
I have never mindfully raked pebbles as Zen monks sometimes do, but I imagine grace plays a role in that as well – watching the intricate patterns made by the pebbles as they are disturbed by the rake tines and then resettle in their wake.
I think if we look hard enough we can find grace in many things that move around us – humans, other animals, trees and bushes in the wind, even inanimate objects. I try to find this when I feel disheartened. It helps a bit.
I think again about the role of grace in human interaction. The grace is in the speech acts, in the words said, the tone in which they are said, and in accompanying gestures and facial expressions. I suppose all of these are movements. On a simple level, they are movements because speech comes from movement of body parts – lips, tongue, larynx, lungs – and of the intervening air that carries the sound waves. On a more abstract level, they are movements because they are expressed over time, and movement is defined in terms of time. They cannot be captured by a still picture – although a skilful snapshot can hint at it. Even more abstractly, they are movements of emotion – a communication of feeling from one being to another.
I would like to cite an example of a well-known graceful interaction, but my memory fails me (I imagine there are lots from Barack Obama. He is a very graceful person). Nevertheless, we all know what they are and have witnessed and valued them. They catch our attention particularly in difficult circumstances – when somebody turns aside aggression or insult, or rejects a crude suggestion, without aggression and without making anybody feel bad. When somebody finds a way to include somebody that is excluded by their difference, without making a big deal of it. When somebody finds a way to show solidarity and support for somebody that is grieving, without patronising them or putting them in a position where they are obliged to respond.
Then there is grace shown by somebody under extreme pressure – be it their own tragedy, anger, fear or anxiety. When they surprise us by expressing and taking care for things beyond themselves and their worries, despite all.
I don’t know whether it’s the same sort of grace. Classifications rarely matter anyway. But it seemed worth mentioning.
I resolve to try to be more graceful in my relations to other living beings, rather than just in how I run.
Bondi Junction, August 2019
PS I just remembered cricket. I couldn’t send this off without mentioning the joy of watching a truly graceful batter. How they can deal with a heavy red projectile fired at them at up to 160 kph by a small, subtle flick of the wrists that sends the ball to the boundary for four runs. Watching really good batting is like watching a brilliant dance. It’s not for nothing that cricket enthusiasts, more than in any other sport I know, keep photos of their heros in action – in the execution or the aftermath of one of the wide variety of elegant shots available to them.
Have you ever been in a meeting or other group activity that was just dragging along, keeping you teetering interminably on the edge of profound boredom? It happens to me quite often.
When children are caught in this sort of situation – such as in church or on a long car journey – they can relieve their feelings by complaining to their responsible adult ‘I’M BORED’ or ‘Are we there yet?‘
But we poor adults do not have that excellent outlet available to us. Partly because we have no responsible adult to complain to, and partly because people would judge us if we were to blurt out such phrases.
So I thought it was time that somebody came to the rescue of the wretched responsible adults that have to endure these situations. To that end, I am starting a series devoted to equipping adults with the tools to amuse themselves and stave off boredom, when caught in unexciting, unavoidable group activities.
I don’t know how long the series will be – perhaps not long at all. It is, after all, so much harder for adults to amuse themselves than it is for children, to whom everything is new and exciting (until they reach adolescence, when suddenly everything becomes old and beneath contempt).
Here, then, is my first piece of Useful Advice For Bored Adults.
Stand on one leg!
Start by lifting one foot just a little off the floor, and see how long you can keep it off. If you only lift it a tiny bit, nobody will notice, and it may not affect your balance much. You may find you can do it for ages.
Once you’ve mastered that, which might be straightaway, or might take a little while, start increasing the height to which you raise the foot. The higher it goes, the higher one’s centre of gravity is and the easier it is to overbalance.
Don’t overdo it with the high foot. If you raise your foot above your waist, people might start to look at you funny. But kudos to you if you can do that and remain balanced though. I couldn’t do it to save my life.
I recommend that, once you can sustain the foot at near knee level, you move to the next phase, which I think of as the Aboriginal pose. I think that name springs up in my mind because when I was a wee lad, for some reason the pictures we were shown of traditionally-living Australian Aborigines in the outback often showed them standing like this. I am a little nervous of calling it that in a public blog, lest anybody think it disrespectful. That is certainly not my intent. And, since the ability to sustain the pose is an admirable skill, I am hoping that it is not considered disrespectful. It certainly seems no worse, and probably much better, than saying that somebody gave a ‘Gallic shrug’, which seems a fairly accepted (if somewhat dated) turn of phrase that is by no means complementary to our French cousins.
Here’s what that pose consists of: you lift one leg and bring the foot of that leg to rest with the sole against the side of the knee of the other leg. More advanced practitioners may even rest the foot on the thigh above the knee. Rookies may content themselves with resting the foot against the upper part of the calf.
I can do this pose a bit. I find that I can rest motionless for a while like that – maybe up to twenty seconds – then I start having to make lots of little adjustments with my planted foot to try to remain in balance. These adjustments increase in frequency and amplitude until either I overbalance and have to put the foot down, or – magical relief – I re-attain a stable body position. The latter doesn’t happen very often, but when it does, it’s like winning gold at the Olympics! One looks around in triumph, just a little puzzled as to why the others in the group activity haven’t broken out in rapturous applause.
While engaged in this entertainment, I often overhear myself telling myself that not only am I staving off boredom, but I am burning calories, toning my leg muscles, getting closer to nature (really?) and building a much-needed sense of balance. This is based on a total number of scientific studies that was, at last count, approximately none. But I still feel good about it.
Plus, you get to feel like a four-year old for a while.
That’s all for now. Stay tuned for the next instalment – ‘drawing stars’.
By the way, could it be that the reason for standing on one foot in the outback is to minimise the amount of heat soaked in from the hot sand? If so, that sounds like a very sensible arrangement. But whatever the reason, I remember always thinking that traditionally-living aborigines must have a much better sense of balance than we clumsy Europeans.
Oh, and one last thing. Remember to switch feet from time to time. Otherwise you’ll end up getting all asymmetric, like Arnold Schwarzenegger on one side of your body and Woody Allen on the other.
Which would make it hard to find clothes that fit.
Bondi Junction, April 2016
When I first read Les Misérables, I was miffed to find that the first one hundred or so pages were taken up with a character that does not even appear in the musical – Monseigneur Myriel, the saintly bishop of Digne (saintly as in incredibly kind, not as in pious). That hundred pages is basically devoted to painting a picture of just how saintly Mgr Myriel is.
When you know you have 1800 pages ahead of you and are impatient for Jean Valjean (the hero) or Javert (his primary antagonist) to appear, you don’t have much patience for detailed portraits of peripheral characters, however saintly. Mgr Myriel’s sole role in the story is to be the first person that shows the cold, starving, exhausted Jean Valjean some compassion, as Jean makes his way on foot from the prison galleys in Toulon, where he was finally released after nineteen years’ penal servitude, to Pontarlier in Central Eastern France, which is several hundred kilometres to the north. Valjean’s attempts to buy food or shelter along his way are rejected by innkeepers, peasants and even local jail-keepers who distrust and fear him because they know he is a former convict. Valjean seems destined to starve or freeze to death until the bishop takes him in and treats him like an honoured guest. Despite that, Valjean sneaks out of the bishop’s house in the middle of the night, stealing away most of the bishop’s silverware with him – the bishop’s only possessions of any value. When the police arrest Valjean next morning and bring him to the bishop, expecting the bishop to accuse him and thus complete an easy arrest for them, the bishop instead says ‘No, I gave all that to M. Valjean, and also, you silly sausage, you forgot to take these that I gave you as well’ (and hands over to the astonished Valjean the few remaining pieces of silverware). This act of unfathomable kindness stuns Valjean, gives him much to think about, and changes his life (but not instantly: he still manages to steal a shilling off a small kid later that day before he finally ‘sees the light’ – a baroque flourish that is omitted from the musical).
There you have it – one hundred and fifty pages summarised in a paragraph!
Victor Hugo is given to these long diversions. Later in the book there is a very long, technical diversion about the topography of the field in which the battle Waterloo was fought – apparently just to show what a villainous knave the innkeeper Thénardier is (‘Master of the ‘ouse’). And another later on, almost one hundred pages long, describing the construction and layout of the sewers of Paris – just because Valjean will escape the police by going through these, carrying the half-dead body of Marius, his daughter’s boyfriend.
In most cases these interpolations are irritating. They subtract momentum from one’s reading and cause one to lose interest. That’s how I felt on my first reading of Les Mis. There was no momentum to lose, because Mgr Myriel is introduced on page 1, but one is beset by impatience to meet Jean Valjean and come to grips with the famous story. ‘Why are we wasting time on this bloody bishop?’ the impatient reader (me) asks themselves, and ‘We get it already, he’s a very kind person, can we move on now?’
But on the second reading it was different. I already knew the story. I knew when JvJ would enter, and why, and I knew what role the bishop would play. So, the impatience having been neutralised, I was alert for little details, items of colour and feeling, that were not essential to the plot, but instead artistic features of what is better considered as a vast tapestry.
And on that second occasion, I found myself entranced and inspired by Mgr Myriel. Unlike cardboard cut-out goodies like Dickens’s Little Nell or Little Dorrit (with Dickens, you always know you’re in for some insufferable Victorian sentimentality when somebody appears with the word Little prefixed to their name), Mgr Myriel seems real. One can imagine that there really are such people – rare, yes, but not extinct. I heard the retired heretical bishop Richard Holloway interviewed on ABC radio a couple of years ago and he sounded a little like what one imagined Mgr Myriel might be like.
How was it Inspirational? Basically, it just made me want to be like Mgr Myriel. I am sadly aware that my troubled, deeply flawed character is a million miles away from that of Mgr Myriel – a ridiculous seething mass of passionate good intentions with very little in the way of good actions to match. But just observing first hand the operation of Mgr Myriel’s apparently bottomless well of compassion made me want to be more like him – even if it meant travelling only a few small steps along the way between where I am and where he is. And in addition, Hugo managed to make it seem possible, that one could be at least a little bit like that.
It’s hard to put a finger on what it is that makes Hugo’s presentation of Myriel so inspirational and believable and so different from the goody two-shoes vaunted by other Victorian-era authors. Being honest, I have to concede it’s possible that it’s just a consequence of the frame of mind one has when one reads about them. Maybe if I’d read about Little Nell in the right time and place she would be my inspiration. I doubt it, but one must always remain open to the possibility of being mistaken.
One key difference is that Hugo doesn’t content himself with telling us how kind Mgr Myriel is, or with quoting dialogue in which Myriel says pleasant, amiable things. Talk, after all, is cheap. No, what we see beyond his gentle, friendly speech is a long string of tremendously kind actions. Myriel, piece by piece, gives away almost everything he has to those less fortunate than him. Since he is a bishop, and bishops in those days were very wealthy, with palaces, coaches, large incomes and expense allowances, there is an awful lot to give. Having given away almost everything he has, he then researches what other allowances and claims he can make from the church in virtue of his office, does the paperwork to claim whichever ones he can, and then gives those away too.
But never does Myriel congratulate himself. He seems to subscribe to Pierre-Joseph Proudhon’s ‘property is theft’ adage. When asked why he gave this or that thing away, he replies to the effect that he was never entitled to possess it in the first place. But Myriel is no anarchist. His comments are not generalised philosophical points about the nature of private property, but about the specific treatment by society of the people to whom he gives these things. They have been dispossessed, by the operation of law, of privilege, of capitalism, of raw temporal power. As his employer’s policy manual says ‘Whoever has will be given more; whoever does not have, even what they have will be taken from them’. Bishop Myriel does his humble best to redress the imbalance created by the church and state by returning some of the world’s good things – those that he has in his power – to those from whom they have been taken (whether directly or indirectly).
Hugo writes Myriel’s dialogue in such a way that one can imagine doing and saying such things. His lines are not ethereal or sanctimonious, but practical and down-to-Earth. After giving the last remaining silver to Valjean, as well as saving him from a return to penal servitude (this time for life), he professes relief, telling his sister and housekeeper that he was embarrassed to be dining off silver when others in the village had no utensils at all, and that he feels much more relaxed eating his soup out of a wooden bowl.
Here’s a sample. Mgr Myriel is talking to the director of the small, overcrowded church hospital that is attached to his large, luxurious bishop’s palace, and has learned that they have too many people crammed in, in unbearably uncomfortable conditions. After a series of probing questions about conditions in the hospital, Myriel comes out with:
‘Look, Mister Hospital Director, this is what I reckon. There’s obviously been a mistake. You have twenty-six people in five or six little rooms. We have only three people in here [in the palace], where there is room for sixty. It’s a mistake I tell you. You have my lodgings and I’ll have yours. Give me my house [meaning the little hospital]. This one here is your house.’
No moralising, no sermons, no verbal niceties, just ‘Look – this is what we need to do‘.
He even has a sense of humour – a quality nearly always lacking in nineteenth century heroes. When the housekeeper discovers that Valjean has disappeared overnight and so has the silverware, the following dialogue ensues:
Housekeeper: Your excellency, your excellency, do you know where the basket of silverware is?
HK: Jesus-God be praised! I didn’t know what had become of it.
Bish: [Picks up and presents to the housekeeper the empty basket that he had spotted lying under a hedge, where Valjean had jettisoned it last night] Here it is!
HK: What!? There’s nothing in it! Where’s the silverware?
Bish: Ah, so it’s the silverware you were worried about. I don’t know where that is.
One might be tempted to think that Myriel is a Marxist in disguise – a fifth-columnist usurping the rich, corrupt church from the inside by giving away whatever of its wealth he can lay his hands on. But that is not the case. For instance he does not give away the (very valuable) robes and ornaments of the cathedral – presumably because he feels that they belong to his congregation, who enjoy seeing them as part of their religious rituals every week. He even believes in a good God – quite an achievement given the corruption and cruelty of those around him who claim to represent that God. He holds fast to a humble, optimistic spiritualism in which God is identified with Love – the value that guides his life in every waking moment.
But he has no time for theology. He has no interest in doctrinal favourites like the trinity, the resurrection, sexual purity, salvation by faith or grace, or the damnation of sinners and unbelievers. When his ecclesiastical colleagues discuss such things he does not criticise them for wasting their time on meaningless arcana. He just shrugs his shoulders as if to say ‘They must be terribly clever to understand such things, but it’s much too complicated for a simple man like me‘. If he has a theological position, it is something like that everybody is worthy of salvation, and will ultimately be saved. He never quite articulates this though. If he did, he’d be at risk of punishment as a heretic. But all his actions seem to me to suggest such a belief. He expresses no theological opinions except for the primacy of love. He judges nobody, and is happy to admit his ignorance and uncertainty on all ‘ultimate questions’.
In general I am not a fan of clergy. But I make an exception for Monseigneur Myriel, even if he is fictional. He is an inspiration. I could never be anything like him. But if reading those 150 pages again, without the impatience this time, has motivated me to move even a little bit more from where I am towards where he is on the spectrum of compassion, it will have been worth it.
Bondi Junction, February 2016