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Roger Ebert has it on his list of Great Movies. 81% of Rotten Tomatoes critics give it a positive review.
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That volunteer coneflower is doing well.
various and assorted miscellany
The Ice Storm contains a deeply human authenticity and willingness to portray, but not resolve, its characters’ collective alienation. That the viewer must interpret and feel the silences between these characters establishes the ambiguous and investigatory mode of watching the film, thus challenging the viewer with prolonged consideration.
The film dramatizes the events of the Srebrenica massacre, during which Serbian troops sent Bosniak men and boys to death in July 1995 led by Serbian convicted war criminal Ratko Mladić. Named for its protagonist, Quo Vadis, Aida? exposes the events through the eyes of a mother named Aida, a schoolteacher who works with the United Nations as a translator. After three and a half years under siege, the town of Srebrenica, close to the northeastern Serbian border, was declared a UN safety zone in 1993 and put under the protection of a Dutch battalion working for the UN.
Jasmila Zbanic’s “Quo Vadis, Aida?” is a razor-sharp incrimination of failed foreign policies from around the world embedded in a deeply humanist and moving character study of the kind of person that these policies leave behind. It’s a very specific story of war crimes in 1995, but it feels also like a modern commentary on how often foreign policy and U.N. intervention fails to see the human lives caught up in their decision making, and so often in their inability to make those tough decisions quickly and empathetically. Taut and intense, this is the kind of film that a critic hopes finds a broad enough audience to provoke conversation and insight about how we fix these broken systems. It truly feels like Zbanic’s work here could effect change if seen by the right people.
Rome, Open City is probably the most celebrated and representative example of neo-realism – perhaps because of its timing, but also because the power of its mythos and melodrama is given sanction by visual and geographical claims to “authenticity” (20). Its undimmed excitement is ironically achieved by techniques – strong plotting, dramatic episodes, fast cutting (21) – which aim for a visceral response from the viewer that would be displaced in Rossellini’s later work. But the film’s real importance was never in its “objective”, unmediated, “overwhelming truth”, its “moral outrage” or its “desire to testify” (22), but in its clashing modes of realism, genre and archetype, a liberating model that would influence filmmakers worldwide.Slant Magazine opens a positive review by calling it a "legendary cinematic achievement". The Guardian describes it as a classic and a "Thrillingly real wartime drama" Criterion calls it a "revelation, a harrowing drama about the Nazi occupation of Rome and the brave few who struggled against it" and "a shockingly authentic experience". 100% of Rotten Tomatoes critics give it a positive review.
Not many movies like this get made, because not many filmmakers are so bold, angry and defiant. Like many truly spiritual films, it will offend the Pharisees. Here we have a story that forces us to take sides, to ask what really is right and wrong in a universe that seems harsh and indifferent. Is religious belief only a consolation for our inescapable destination in the grave? Or can faith give the power to triumph over death and evil? Bess knows.Spirituality and Practice says,
Breaking the Waves comes across as a glorious paean to the mighty power of love. It provides a profound meditation on a line from "Les Miserables: "To love another person is to see the face of God."85% of Rotten Tomatoes critics gave it a positive review, and the audience rating was even higher.
Claire Denis’s film is a mesmeric, masculine ballet whose beauty and confident power, manifested in lugubrious scenes which suspend the normal rules of narrative procedure, simply go beyond conventional ideas of transgression or homoeroticism. She choreographs various exercises and drills for Galoup and his comrades to act out; some of these are normal workouts, but in a kind of hallucination or noonday mirage, they seem to become dance sequences and exotic tableaux. These happen either communally, or in a kind of one-on-one confrontation between Sentain and Galoup. They are juxtaposed with real dance sequences, at the Djibouti discotheques, where Galoup - though he actually has a girlfriend - makes it bitterly clear that it is only his connection to the Legion which has any emotional meaning for him.Criterion opens with this:
But the “men” themselves are really just boys.
When Claire Denis’s Beau travail (1999) first appeared on American screens, the critic Stephen Holden used a striking phrase to capture its embracing of bold opposites: “voluptuous austerity.” His characterization, widely quoted since, illuminates the film on many levels, and also forecasts something important about its reception to come. Quickly, Beau travail acquired a passionate following in film culture, was voted best film of the year in the Village Voice critics’ poll in 2000, when it had its U.S. theatrical run—only the first of many surveys on which it has featured prominently—and inspired an outpouring of writing in internet cinephile spaces, film magazines, and academic journals alike. This wide-ranging response, from disparate corners, perfectly suits this work that holds in balance a rich and resonant set of tensions and contrasts. ...The British Film Institute closes by calling it "one of cinema’s most compelling and original meditations on the need for, and simultaneous resistance to, intimacy." 86% of Rotten Tomatoes critics gave it a positive review.
The power of Denis’s cinema flows from the fact that it fully addresses both mind and body: the whole spectator.
"Desert Hearts" tells the story of a woman in her 30s who suddenly is awakened to the turmoils of passionate love, and because that is basically a simple story, this is basically a simple movie. What makes it unusual is that the story is set in the 1950s and the woman falls in love with a lesbian.
The great paradox of consciousness is that it constitutes both our entire experience of reality and our blindfold to reality as it really is. Forever trapped within it, we mistake our concepts of things for the things themselves, our theories for the universe, continually seeing the world not as it is but as we are. The supreme frontier of human freedom may be the ability to accept that something exists beyond understanding, that understanding is a machination of the mind and not a mirror of the world — that the world simply is, and our consciousness is a participant in its being but not a creator of it.
The English poet, novelist, mystic, and peace activist Evelyn Underhill (December 6, 1875–June 15, 1941) explores how to do that in her 1914 book Practical Mysticism — a field guide to mystical experience that is secular rather than religious, the product of “ordinary contemplation” springing from the very essence of human nature, available to all.
This little book, written during the last months of peace, goes to press in the first weeks of the great war. Many will feel that in such a time of conflict and horror, when only the most ignorant, disloyal, or apathetic can hope for quietness of mind, a book which deals with that which is called the "contemplative" attitude to existence is wholly out of place. So obvious, indeed, is this point of view, that I had at first thought of postponing its publication. On the one hand, it seems as though the dreams of a spiritual renaissance, which promised so fairly but a little time ago, had perished in the sudden explosion of brute force. On the other hand, the thoughts of the English race are now turned, and rightly, towards the most concrete forms of action--struggle and endurance, practical sacrifices, difficult and long-continued effort--rather than towards the passive attitude of self-surrender which is all that the practice of mysticism seems, at first sight, to demand. Moreover, that deep conviction of the dependence of all human worth upon eternal values, the immanence of the Divine Spirit within the human soul, which lies at the root of a mystical concept of life, is hard indeed to reconcile with much of the human history now being poured red-hot from the cauldron of war. For all these reasons, we are likely during the present crisis to witness a revolt from those superficially mystical notions which threatened to become too popular during the immediate past.
Yet, the title deliberately chosen for this book--that of "Practical" Mysticism--means nothing if the attitude and the discipline which it recommends be adapted to fair weather alone: if the principles for which it stands break down when subjected to the pressure of events, and cannot be reconciled with the sterner duties of the national life. To accept this position is to reduce mysticism to the status of a spiritual plaything. On the contrary, if the experiences on which it is based have indeed the transcendent value for humanity which the mystics claim for them--if they reveal to us a world of higher truth and greater reality than the world of concrete happenings in which we seem to be immersed--then that value is increased rather than lessened when confronted by the overwhelming disharmonies and sufferings of the present time. It is significant that many of these experiences are reported to us from periods of war and distress: that the stronger the forces of destruction appeared, the more intense grew the spiritual vision which opposed them. We learn from these records that the mystical consciousness has the power of lifting those who possess it to a plane of reality which no struggle, no cruelty, can disturb: of conferring a certitude which no catastrophe can wreck. Yet it does not wrap its initiates in a selfish and otherworldly calm, isolate them from the pain and effort of the common life. Rather, it gives them renewed vitality; administering to the human spirit not--as some suppose--a soothing draught, but the most powerful of stimulants. Stayed upon eternal realities, that spirit will be far better able to endure and profit by the stern discipline which the race is now called to undergo, than those who are wholly at the mercy of events; better able to discern the real from the illusory issues, and to pronounce judgment on the new problems, new difficulties, new fields of activity now disclosed. Perhaps it is worth while to remind ourselves that the two women who have left the deepest mark upon the military history of France and England--Joan of Arc and Florence Nightingale--both acted under mystical compulsion. So, too, did one of the noblest of modern soldiers, General Gordon. Their national value was directly connected with their deep spiritual consciousness: their intensely practical energies were the flowers of a contemplative life.
We are often told, that in the critical periods of history it is the national soul which counts: that "where there is no vision, the people perish." No nation is truly defeated which retains its spiritual self-possession. No nation is truly victorious which does not emerge with soul unstained. If this be so, it becomes a part of true patriotism to keep the spiritual life, both of the individual citizen and of the social group, active and vigorous; its vision of realities unsullied by the entangled interests and passions of the time. This is a task in which all may do their part. The spiritual life is not a special career, involving abstraction from the world of things. It is a part of every man's life; and until he has realised it he is not a complete human being, has not entered into possession of all his powers. It is therefore the function of a practical mysticism to increase, not diminish, the total efficiency, the wisdom and steadfastness, of those who try to practise it. It will help them to enter, more completely than ever before, into the life of the group to which they belong. It will teach them to see the world in a truer proportion, discerning eternal beauty beyond and beneath apparent ruthlessness. It will educate them in a charity free from all taint of sentimentalism; it will confer on them an unconquerable hope; and assure them that still, even in the hour of greatest desolation, "There lives the dearest freshness deep down things." As a contribution, then, to these purposes, this little book is now published. It is addressed neither to the learned nor to the devout, who are already in possession of a wide literature dealing from many points of view with the experiences and philosophy of the mystics. Such readers are warned that they will find here nothing but the re-statement of elementary and familiar propositions, and invitations to a discipline immemorially old. Far from presuming to instruct those to whom first-hand information is both accessible and palatable, I write only for the larger class which, repelled by the formidable appearance of more elaborate works on the subject, would yet like to know what is meant by mysticism, and what it has to offer to the average man: how it helps to solve his problems, how it harmonises with the duties and ideals of his active life. For this reason, I presuppose in my readers no knowledge whatever of the subject, either upon the philosophic, religious, or historical side. Nor, since I wish my appeal to be general, do I urge the special claim of any one theological system, any one metaphysical school. I have merely attempted to put the view of the universe and man's place in it which is common to all mystics in plain and untechnical language: and to suggest the practical conditions under which ordinary persons may participate in their experience. Therefore the abnormal states of consciousness which sometimes appear in connection with mystical genius are not discussed: my business being confined to the description of a faculty which all men possess in a greater or less degree.
The reality and importance of this faculty are considered in the first three chapters. In the fourth and fifth is described the preliminary training of attention necessary for its use; in the sixth, the general self-discipline and attitude toward life which it involves. The seventh, eighth, and ninth chapters treat in an elementary way of the three great forms of contemplation; and in the tenth, the practical value of the life in which they have been actualised is examined. Those kind enough to attempt the perusal of the book are begged to read the first sections with some attention before passing to the latter part.
E. U.
September 12, 1914.
WHAT IS MYSTICISM?
Those who are interested in that special attitude towards the universe which is now loosely called "mystical," find themselves beset by a multitude of persons who are constantly asking--some with real fervour, some with curiosity, and some with disdain--"What is mysticism?" When referred to the writings of the mystics themselves, and to other works in which this question appears to be answered, these people reply that such books are wholly incomprehensible to them.
On the other hand, the genuine inquirer will find before long a number of self-appointed apostles who are eager to answer his question in many strange and inconsistent ways, calculated to increase rather than resolve the obscurity of his mind. He will learn that mysticism is a philosophy, an illusion, a kind of religion, a disease; that it means having visions, performing conjuring tricks, leading an idle, dreamy, and selfish life, neglecting one's business, wallowing in vague spiritual emotions, and being "in tune with the infinite." He will discover that it emancipates him from all dogmas--sometimes from all morality--and at the same time that it is very superstitious. One expert tells him that it is simply "Catholic piety," another that Walt Whitman was a typical mystic; a third assures him that all mysticism comes from the East, and supports his statement by an appeal to the mango trick. At the end of a prolonged course of lectures, sermons, tea-parties, and talks with earnest persons, the inquirer is still heard saying--too often in tones of exasperation--"What is mysticism?"
I dare not pretend to solve a problem which has provided so much good hunting in the past. It is indeed the object of this little essay to persuade the practical man to the one satisfactory course: that of discovering the answer for himself. Yet perhaps it will give confidence if I confess pears to cover all the ground; or at least, all that part of the ground which is worth covering. It will hardly stretch to the mango trick; but it finds room at once for the visionaries and the philosophers, for Walt Whitman and the saints.
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a tender, sporadically goofy, yet candid examination of emergent identity, a film whose lack of attitude sets it apart from much of the hard-bitten, thug-life storytelling that's dominated African-American cinema for decades. If anything, its source genre is the coming-of-age movie, and though the universe its freshly hatched lesbian inhabits is all black, Rees is blessedly unwilling to confine herself in any kind of ghetto, whether racial, sexual or aesthetic.
Because they all seem to be people first and genders second, they see the humor in their bewildering situation as quickly as anyone, and their cheerful ability to rise to a series of implausible occasions makes “Victor/Victoria” not only a funny movie, but, unexpectedly, a warm and friendly one.
If the then-daring subject matter suggests an issue-led drama urging moral tolerance, director Tony Richardson’s treatment is more a matter of poetic realism, highlighting sensitive changes of mood and emotion against a backdrop of grimly authentic Salford locations. Social attitudes may have moved on since 1961, but wide-eyed Rita Tushingham’s affecting central performance remains a delight.
Wild is a 2018 Danish horror short film about a family vacation gone wrong.
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