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Matt Freese

Memory Traces

I went to Starbucks on Sunday because I had an attack of spilkes. I ordered a grande cappuccino and a piece of cinnamon cake, most of which I threw away because I had to begin fasting for a blood test the next day, my semi-annual anxiety trip. In addition, my physician retired with very short notice to all his patients, without a letter, just employing a nurse to  inform me that the doctor was “tired” (he’s in his seventies). It was a very sloppy way of ending a medical relationship, but this is Nevada, a Third World country, especially in terms of medicine. This is a time in which professionalism is absent, rotten manners are prevalent, and Presidents gather tribally like maggots to praise George Bush and his new library. Only in America do we praise and honor a war criminal.  After all, we rehired Nazi scientists to help us against the Russkies (check out Werner von Braun and his use of slave labor at Peenemunde).

So I had to scramble about to get another doctor of unknown attributes and recommended by my cardiologist. (You know you are ageing when you have a cardiologist.) All of this backstory to amble into what has been mesmerizing me of late. Probably a reflection of being 72, cherishing each day as if it was my last, which it really could be. I am not entertaining a bucket list, which is American jargon for not having lived. Americans, most people, would not know what it is to live if it was a suppository shoved up their ass. Bucket lists are for conditioned schmucks, the last and intensive advertisement to be “meaningful” in life, using life rather than living it.

What goes through my mind are memories, remembrances and regrets. And there is nothing to do about these reminiscences except to tear up a little, gag, suck on the lollipop of ruefulness, feel sad for oneself. Here are a few snippets:

I recall my now deceased daughter, Caryn, at the age of four. She had her hair closely cropped by her mother, and it took me a moment to begin to adjust to that when I picked her up for a day with her father. I wish I had told her how sweet, adorable and how she was important to me. However, that is me now as an old man; then I was a stupid man, self-involved and needy. Mindful of that wise adage that says we grow old too soon and smart too late.

I recall when my now-estranged daughter, Brett, now 41, was in her crib and I picked up one of her pudgy hands and examined each of her fingers. I placed one finger against one of my mine and realized how dwarfed her baby’s hand was in comparison. I savor that memory because it is time now in which she will not extend her hand to me as a father. Oh, insupportable loss.

The list goes on and on: of lost opportunities, but what ravishes like hail against a field of wheat is the immense rush of time and the accumulative weight of years “lived” – were they ever, truly lived? – and how I have this tsunami coming at me from the past, all kinds of tender recollections, especially bittersweet, of hands I could have clasped, of embraces of my children made and not made, of running my hand through their hair, of telling them how dear they are to me. I am part of a very stupid species. And I have been very stupid in life.

My genes force me to go on. My mind says no. I lose out.

I am living with a kind of amazement at how much time has flowed by, of how I am an old man – and when did that happen? Of how to spend each day as if it is my last, of how to suck out the marrow of each day without going bananas or becoming American frenetic. I am sensing an immense need to return or give back, either as a teacher or in a relationship; for there is much in returning what one knows as a sharing of what wisdoms or smarts obtained over the decades. Erickson labeled it “generativity.” Whether or not it has an impact on another person really is not the issue for me. It is in the giving that there is some kind of last meaning as I taper off like a jet’s vapor trail.

Ironically I responded to an ad from the University of Las Vegas in its summer 2013 catalog asking if they might be interested in my teaching a course on memoir. After making a contact via the phone, I forwarded a resume and other pertinent materials, and now I’ll wait. I have absolutely no expectations at all, not in this state. However, using my own book as a text would give me some pleasure, even fun, but we shall see. Meanwhile as I drift into deep old age in which I will be cultivating a patient expectancy, to quote Chesterton, about death and dying I will pick up my Louisville Slugger bat and take a few hard swings at the incoming misfortunes heading my way.

All this brings me back to reminiscences. The memory traces of my life are unfolding in my mind, the movies of my mind, 24/7, and I lack – I admit so – the ability, the skill and the knowledge to make heads or tails what it was all about – that still eludes me. I hear the plaintive notes of “What’s it all about, Alfie?”

 

 

 

Matt is a writer who lives in Nevada.  He’s the author of The i Tetralogy, Down to a Sunless Sea and This Mobius Strip of Ifs.  Visit his blog.

Rolf Gompertz

My Journey to Prayer

While this is a story in a Jewish context, it is one that I believe Christian readers can relate to also, for several reasons.  I mention two Psalms that come out of our common religious tradition: Psalm 23 and Psalm 21.  Central to this story is what Jews refer to as the Sh’ma and what Jesus quoted when he was asked what is the most important commandment.  He said that there are two: “The most important is ‘Hear O Israel the Lord our God, the Lord is One. And you shall love the Lord your God with all your heart, with all your soul and with all your might.” (Mark 12:30-31). He was quoting lines 4 and 5 from Deuteronomy 6:4-9, the Fifth Book of the Hebrew Bible (Old Testament) where the Sh’ma appears.  It also appears in various places of all Jewish prayer books. Jesus also quotes from Leviticus 19:18, the Third Book of the Hebrew Bible: “The other [commandment] is: ‘You shall love your neighbor as yourself.’ There is no commandment greater than these [two]” (Mark l2:30-31).
 
These two commandments are central to both Judaism and Christianity: The love and service of God and the love and service of our fellow human beings. “My Journey to Prayer” deals with a personal crisis that became the springboard to prayer.  Readers may find a personal connection from their own life, journey, and experiences.  – Rolf


Presented at One Shabbat Morning (OSM) Service, Adat Ari El, North Hollywood, CA – February 11, 2006
 
It was 1964. My father-in-law, Philip Brown, lay dying in the hospital, with congestive heart failure.  I was 36 years old. My mother-in-law, Lillian Brown, was desperate as we walked the hall.  “Do you know any prayers?” she pleaded. “Do you know ‘The Lord is my shepherd [Psalm 23]?'”  I began:

    “The Lord is my shepherd,

    I shall not want.
    He makes me to lie down in green pastures,
    He leads me beside the still waters.
    He restores my soul.
    He…He….He….”
 
Distraught, my mother-in-law pleaded, “What about ‘I will lift up my eyes unto the mountains [Psalm 121]?'”  I began again:

    “I will lift up my eyes unto the mountains;
    From whence shall my help come?
    My helps comes from the Lord,
    Who made heaven and earth…”
 
That’s as far as I got. “How about the sh’ma, I offered. We prayed: “Hear O Israel, the Lord, our God, the Lord is One.”  I continued alone: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might.  And these words which I command you this day shall be upon your heart and …and…and…” I did not even remember the sh’ma any more — the central statement of Judaism! Worst of all, I was not able to help someone who was in crisis!
 
Two years later, in 1966, we joined Adat Ari El, a Conservative synagogue in North Hollywood, California. We joined for our children, but we also joined for me.  I had come to a life-changing decision: I wanted to attend services regularly from now on, including Shabbat mornings.
 
My Hebrew was rusty, but it was still there. Carol, my wife, gave me a big tallit, a prayer shawl that covers the whole body, the following year, when I was invited to be a darshan, a lay congregant who interprets that day’s reading from the Torah (the first five books of our common Bible) from time to time. I felt self-conscious and lost in the big tallit. I figured I would have to grow into it.  And then I did something unusual: I began to pray in secret, every morning. I locked myself in the bedroom, pulled out the prayer book, read three prayers quickly, and came out of the bedroom, before anyone noticed or could see what I had been doing!
 
How does a man approaching 40 begin to pray? With great difficulty — and in secret! I felt awkward, foolish, embarrassed, before myself! A grown man, approaching 40, trying to pray! In time, I began to realize that three prayers are not enough to get to the heart of the treasure. Three prayers just get you started. Soon there were more prayers, but not enough time. So I made time. I got up half an hour earlier. I did not miss the extra sleep.  While the others slept, I sat in the kitchen and prayed.
 
I didn’t care now that Carol or the kids saw me, when they got up. And I kept reading the words of the sh’ma. “And you shall love the Lord your God with all your heart, with all your soul, and with all your might.  And these words which I command you this day shall be upon your heart…And you shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes…”  Gradually, over five years, the words penetrated; they came alive. They spoke.  And they disturbed me. Frontlets. T’fillin.  Phylacteries. The leather prayer boxes and straps worn around the head and arm. I talked it over with myself: “It says to put on t’fillin.”  “It’s not necessary.”  “But it says to put on t’fillin!”  “I pray, I wear a yarmulke, I wear a tallit.  I don’t have to do everything!” “But how can you say this prayer and ignore its meaning. It says you should put on t’fillin!” “But I have never put on t’fillin!” “You have never prayed before, either!” “But I don’t know how to put on t’fillin!” “Then learn!”
 
I remembered my father’s t’fillin bag. It was old already when I was a child.   I never saw my father put on t’fillin. But I remembered and knew that the t’fillin were there, in the velvet bag, near the prayer books…waiting.
 
“Father?”
“Yes?”
“Do you know where the t’fillin are?”
“The t’fillin?”
“Yes, the t’fillin. May I have them?”
 
My father looked at me in surprise.  He jumped up and rushed to get the small, velvet bag. “Here!” he said, handing me the t’fillin.  I thanked him. I didn’t tell him that I didn’t know how to put them on. I didn’t ask either. I didn’t know if he knew how. I didn’t wish to embarrass him.
    
“Are you going to start putting on t’fillin?” he asked.
“Yes,” I said. “I have started to pray every morning.”
I said it almost defiantly and a bit smugly.
“I pray every morning, too,” he said.
 
It was now my turn to be surprised. I had never seen my father pray in the morning. My father praying? A grown man approaching 80? How long had he been doing this?
    
“You sure you don’t want the t’fillin?” I asked.
“No, no!” he assured me. “You keep them, you keep them!”
 
I thanked him again and took them home with me. I was eager to take them out and really look at them. The leather straps, which once were pliable, were stiff from years of disuse. How many years had it been? 50, 60, 100?  I picked up the hand t’fillin. I knew it went around the arm and around the hand in some special way, but I could not figure out how. Whom should I ask? Whom could I ask? Who puts on t’fillin nowadays?
 
No doubt the Rabbi would show me. But I could not ask him. It’s hard to be humble. I would ask a fellow congregant, Meyer Sedowsky, of blessed memory. “Look!” he said, as he took the head t’fillin and showed me a Hebrew letter, on the right side of the leather box:  “SHIN.” Then he showed me the knot that sits on the back of the head, shaped as the letter:  “DALLET.”  Then he took the hand t’fillin and showed me the knot near the leather box. “The letter YUD!”
    
“Shin, Dallet,Yud! Shaddai! Almighty! One of the names of God!” He explained the four verses from the Torah in each box. “They remind us of the unity of God, the miracles and wonders God performed when He brought us out of Egypt, God’s kingship, and the command to put on the t’fillin.  Then he showed me how to put on the t’fillin and declare the appropriate blessing. To what purpose? As a daily reminder so that the work of our hands and the thoughts of our mind and the longings and strivings of our heart be placed in God’s service. I rushed home that night, anxious to fall asleep, so I could wake up early and put on the t’fillin. I have put on t’fillin every day ever since – except for on Shabbat, because on Shabbat you do not put on t’fillin, because Shabbat is its own sign and symbol of God’s presence and our relationship to Him.
 
My mother died in 1983; my father died in 1987. With their deaths, I came to say kaddish, the mourner’s prayer, which does not speak of death but only affirms God’s glory, at the daily prayer service, the minyan. As I did so, I had to make one more change in my Journey to Prayer. I had prayed at home daily for 20 years.  Yet, when the need arose, I found that there was a daily prayer service available to me at the synagogue for saying kaddish. It was time now for me to move from private prayer to public prayer, so that I could be there for others, as they had been there for me. I joined the daily morning minyan, and I have been there ever since.
 
One final matter. My mother-in-law, whom I had failed when once she needed a prayer, died in 1976. As she lay dying, she asked me to pray with her.
 
This time I did not fail her.

 

Rolf Gompertz and his parents were refugees from Nazi Germany coming to America in 1939, after Kristallnacht (November 9, 1938), the Night of Broken Glass.  He has written about their story, which was also dramatized by the BBC (2003).  He is the author of five current books, including a spiritual self-help book, Sparks of Spirit: How to Find Love and Meaning in Your Life. His books may be found, browsed and ordered at Amazon.com.
 

Jonathan C. Sampson

 

Mystical Fist of the Vajrayana Exorcist

1.
My hiking boots are filled with icy water.  The fancy grooves in their soles are clogged with mud.  My expensive science — or faith — has backfired in this terrain: the traction of mud on mud is worse than anything.  Children in grooveless flip-flops run past me down the slippery stones.  Their unpredictable strides weave webs over a mountain stream.  At length, I am grateful for a stretch of dry dirt.  An hour ago I left Sapa, a resort fitted by French colonists to the Tonkinese Alps.  Now my steps return to the present.
 
These mountains are less the product of geology than of endless and arduous labor.  What had been a mountain is a gentle stairway of rice paddies.  The edges of these paddies are both walls and aqueducts, the water unused by one layer irrigating those below.  How can it be that this fabricated earth feels natural, more natural than nature?  The quality of awe that we attribute to a vista is profoundly diminished by this kind of alteration.  Proportional to its extremes, there is less suggestion of the infinite. 
 
The mist of this mountain does not detract from the view.  The view is a living depth.  If one flattened the view, it would constitute a scroll of imaginary meanderings.  Its infinity has doubled back on itself.     
 
I approach the village.  A water buffalo is tethered to a post.  A complex knot wraps through its nose, around its fearsome horns.  Why does this fetishized creature, genetically the product of human symbiosis, feel more natural than a wild beast?
 
Our cattle, grazing the steppes of Wyoming, possess a singular majesty; but for nature, onward to the next state park.  Nature is jagged, moody, and indifferent, throwing down the gauntlet to man.  In the devil’s myth, we are liberated from a finite garden.
 
A man is chopping wood in measured swings. After unsnagging his axe, he takes a moment to sense the grain of the wood, to determine the arc of his next swing.  Here, wood is cut long, right along the grain.  Long contours of wood, visibly pregnant with knots, are inserted slowly into the fire.  Wood is not cylindricized, exploited without comprehension. 
 
 
2.
Stirner (1844), most radical of the Young Hegelians, construed life as the quest to define oneself amidst the engulfing chaos.  As life progresses, the ego attempts to extricate itself from objects of increasing subtlety, from social objects Stirner calls ghosts.
 
In the ego-dialectic, all that is not ourselves is correlative to our uses.  In its essence, then, an object must be finite, like us.  To overcome the object, we test and define its limits.  Infinity, for the ego, is flat and homogeneous.  In the ego-dialectic, location is inherently arbitrary and extraneous. 
 Mystical Fist of the Vajrayana Exorcist
Infinity is identified with the vertigo of an infantile space, in which ego floats around with all its objects. In the finiteness of its needs and use-objects, in the fable of a fixed orientation, the ego feels the security of the known; in the infinity of perspectives and interstices, the ego perceives a mystery whose comprehension is death.
 
Our gardens are on the shallow side of things.  Our fence demarks a sphere of the finite, lest tempestuous man or nature overrun the boundaries of reason.  The trampling of our fence signals the hunt.  Dark nature, which includes the twisted heart, is captured by the hunter in his operas and frescoes.  Such was the Geist of Stirner’s egoism. 
 
In the infinite fractal accretions of the object, by which mother nature gives the lie to its dialectic, the ego persists in its hunt for vertigo.  To qualify as art, even a still life must dislocate our mental and emotional compass.  Form, color, a language of style are all mere design.  Van Gogh’s bouquet is no longer art.
 
In the egoless complementation that defines man as nature, we suddenly find an aesthetic of finiteness and compression.  Wittgenstein (1922) identified mysticism with a sense of the all as finite.   Later, we were told that the physical universe is finite but unbounded.  In its contours, pregnant with knots of mass that bend the space around them, our finite physical universe alludes to driftwood.
 
 
3.
In the house where I sleep, the floors are made of dirt. 
 
The garden of meanderings follows me home.  Stones emerge from this floor that is ever more floor.  Our low stools cluster round the campfire.  That fire, the only source of heat in the house, indiscriminately smokes the bamboo walls and ceiling.
 
My host, an indigent tribeswoman, speaks my language.  As we pass the pipe, her fire slowly encircles us.  We are a mandala. 
 
Her beauty, in and out, is as from some time forgotten.  There is contentment, of a color that bleeds freely into joy.  Her face, that is youthful, is gaping, as with age.  Her broken face welcomes all the agonies and ecstasies of the gods.  No, this dumbfounded joy wears no face, it is a broken receptacle; their nectar will be squandered on the other side.  Her brow is drenched, but her eyes widen easily around the task.  In a smooth and rhythmic seppuku, she inserts my wood. 
 
By day, our large wooden door is always open.  This house makes no sense as a separate enclosure.  People, young and old, stop over.  Some are friendly, some coy, some distressed.  Their comprehension of the ordinary is magical and dramatic. 
 
The space in front is another sitting place.  The view, that is not framed, appears framed.  As we all sit quietly together, I am immersed in its solid continuum.
 
Eventually I leave, with my elaborate backpack and hiking boots.
 
 
4.
There is no closure of the possible.  The set of all sets comes up against Russell’s Paradox. 
 
A single line of Shakespeare might unravel into a thousand monkeys with typewriters.  The text of possible go games is larger, roughly 5 times 1090 times the number of whole atoms in the universe.  The set of possible Woodin games has the number of the continuum.  But this number, c, is tiny: c may or may not quantify the smallest uncountable set.  
 
Confronted with the open infinity of the possible, the ego projects the same onto the actual.  The ego sings of a hunt that never ends, even though its prey remains in sight.  This hunt is the fable of its origin and the romantic tragedy of death.  Like Descartes (1641) and his god, we suppose that our sense of an open infinity can congeal in finite minds because it is real.  With a fanciful, paradoxical, and dichotomous usage of come, we say that it must come from somewhere.  But the dreams the ego sees are not real.  It is its nature to flatten Earth.  Upon learning that the universe is finite, we grope instinctively for a set of higher power, in which ours is only one among uncountable parallel worlds. 
 
In the end, it is only with difficulty that we can imagine the actual as finite and closed.  The mystical fist of the finite lulls the ego-dialectic to sleep.  With a painstaking bluntness, we are informed that absolutely nothing is arbitrary.  We return to ourselves.
 
 
 
In the ether of possible selves, we discern a vast population of demons.  These demons are not our rivals, but temptations that we design and manufacture.  Like succubae, they redirect our natural energies. This ether is familiar as Samsara, the grand masque of hell. 
 
Even as a flesh and blood person has a factual history, a demon has a myth.  Among thinkers, there is a butterfly effect to these myths.  Outrageous conclusions amassed from small forays into the possible attract schools of like-minders.  Generations of demons overlap, wrangle and breed.
 
Wittgenstein taught us to return to the soil, to the ordinary usage of language.  He forswore (for example) a positive sense of love, which he consigned to the language game of uncertainty (Wittgenstein 1994: 129).  If a Christian died and met Jesus, she wouldn’t say “I love you.”  Thus was my mandala.
 
Like Descartes and Stirner before him, Wittgenstein tried to mold the philosopher into a kind of exorcist.
 
 
5.
Tokyo, two weeks earlier.
 
“What is your original face?”  That koan, the gauntlet of a Rinzai master, offended my Western sensibilities.  The question stemmed and plumed in a lacework of assumptions that are all easier questions.  Its arc was smoother than jade. 
 
In such fullness, no din might resound.                                                                      
 
 
 
 
References
 
Descartes, R. (1641) Meditationes de Prima Philosophia.
Stirner, M. (1844) Der Einzige und sein Eigentum.
Wittgenstein, L. (1922) Tractatus logico-philosophicus.
Wittgenstein, L. (1994) The Wittgenstein Reader, ed. Anthony Kenny, Blackwell
Publishers, Malden, Massachusetts.



© Jonathan C. Sampson

Nick Zegarac Blu-ray and DVD Reviews May – August 2013

   

Casablanca on Blu-ray

No one film will ever satisfy everyone’s opinion as being the greatest of all time. But if a decision had to be made, Michael Curtiz’s penultimate wartime melodrama, Casablanca (1943), is a worthy contender. Based on an unproduced play, Everybody Comes To Rick’s by Murray Burnett, the screenplay finally fleshed out by Howard Koch and Julius and Philip Epstein plays fast and loose with its assortment of unsavory characters, their past indiscretions and current scheming – all in an attempt to escape Nazi occupation on a plane bound for Lisbon.

In retrospect, it all seems to fit so neatly together. But at the time, there was great chaos behind the scenes. In truth, Casablanca was just one of 52 films on the Warner slate for 1942: a well-timed bit of pro-Allies war propaganda. For years, rumors have abounded that Ronald Reagan and George Raft were first considered for the role of Rick, the hard-bitten realist saloon keeper who comes face to face with the girl he thought he had finally flushed from his system back in Paris.

In fact, neither Reagan nor Raft was ever considered for the part. As for Humphrey Bogart, he had been a Warner contract player for more than a decade, yet largely relegated as a second-string thug on the lam in gangster pictures starring Edward G. Robinson or James Cagney.

In many ways Casablanca was Bogart’s graduation from murderers’ row. If he had not proven himself amiable as a leading man there is little to suggest his career would have survived. He was hardly Hollywood’s ideal of the romantic figure. Yet, Bogart is every bit a lady’s man in Casablanca: his cynicism with lovers, friends and foes alike, and his bitter, careworn inner torment proving irresistible to women.

Shooting began under a tight deadline. The schedule was anything but smooth. Convinced that her husband might be having an affair with his co-star, Bogart’s first wife, Mayo Methot, kept close watch on the set, causing Bogart to be overtly aloof toward Ingrid Bergman. The actress would later comment: “I kissed him but I never knew him.” Yet that tension behind the scenes seems only to have enhanced each performance. Together, Bogart and Bergman are the quintessential war-torn lovers,  destined to be apart even though, as the audience, we come to realize they ought to be together.

As rewrites arrived almost daily to the set, Bogart and his co-stars grew more impatient and uneasy about the last act. Would Isla Lund (Ingrid Bergman) go away with her husband, freedom fighter Victor Laslo (Paul Henreid), or remain behind with the man she truly loved, Richard Blane (Bogart)? The Epsteins could not decide and as filming progressed, establishing this resolution became more immediate. In a moment of sheer brilliance – or perhaps mere exhaustion for a conclusion to their story – the Epsteins turned to each other and simultaneously spoke the same line of dialogue: “Round up the usual suspects!” It was an inspired bit of creativity.

For those who have never seen Casablanca, the story opens with Nazi Major Strasser (Conrad Veidt) arriving in Casablanca to oversee the capture of Ugarte (Peter Lorre), a man who murdered two German couriers in the unoccupied dessert. Strasser is first greeted by French Prefect of Police, Louie Renault (Claude Rains), whose roving eye is frequently focused on the desperate though attractive refugee girls seeking letters of transit to immigrate to America.

Louie and Rick are fair-weather friends: Rick allowing Louie to win at his casino tables to keep his official capacity from interfering in the daily operations of his cafe. Rick’s Cafe Americain is a hub of black market activity where everything from diamonds to human cargo is traded to the highest bidder. This lucrative hotbed is not wasted on Senior Ferrari (Sidney Greenstreet), a slave trader who also owns the seedy Blue Parrot bar just down the street. Nor is Louie entirely convinced that Rick’s stoicism is anything more than mere smokescreen for the mysterious reason he had to leave America. “I like to think that you killed a man,” Louie tells him. “It’s the romantic in me!”

To any and all inquiries, however, Rick is silent. When Louie informs him that he plans to arrest Ugarte for the murder of the couriers, Rick’s response is “I stick my neck out for nobody.” Ugarte is arrested after a shootout at the cafe and later dies of wounds inflicted by his Nazi captors. But Strasser has a Nazi dossier on Rick that illustrates a previous pattern of providing aid and assistance to enemies of the Third Reich.

Enter the luminous Ilsa Lund, on the arm of freedom fighter Victor Laszlo. Described by Louie as the most beautiful woman to ever visit Casablanca, Ilsa’s mere presence in the cafe is enough to send shockwaves of contempt through Rick. After the cafe closes for the night, Rick quietly gets drunk while his piano player, Sam (Dooley Wilson), looks on. The halcyon haze from this binge generates a memorable flashback. We see Rick and Ilsa in their prime some years before: passionate lovers in Paris before the occupation. On the eve that Ilsa is supposed to meet Rick at the train station she instead sends him a cryptic letter, explaining that they can never be together. Understanding that Rick’s life is in danger if he stays behind, Sam coaxes him onto the last train out of France.

Rick awakens from his stupor in the wee hours of the morning to discover Ilsa at his side. She attempts to explain herself, but Rick cannot see beyond his own bitterness and jealousy. He admonishes Ilsa, driving her out of his cafe with dark, cold words. The next day Victor asks Rick if he will sell Ugarte’s letters of transit to him. But Rick denies this request and tells Victor to ask his wife instead. Ilsa confesses to her husband the more superficial details about her affair with Rick, then quietly sneaks off to the cafe to beg then threaten Rick for the letters herself. After some romantic friction, the two share a night of passion, and Ilsa informs Rick that she can no longer resist him. She will do whatever he says.

Rick asks Ilsa to bring Victor to the cafe after hours the following night because he intends to hand over the letters of transit only to him while keeping Ilsa for himself. However, when Victor and Ilsa arrive at the cafe they find a preening Louie ready to arrest Victor as part of the conspiracy for the murder of the two couriers. In a moment of inspired brilliance, Rick doublecrosses Louie, holding him at gun point while he forces him to sign Ilsa and Victor’s safe passage. Rick then tells Louie to telephone the airport’s radio tower to confirm their reservations. Instead, Louie calls Strasser with a cryptic message, thereby alerting him of their plan of escape.

Rick, Victor, Ilsa and Louie arrive at the airport where Rick explains to Ilsa in private how their love can never last. She is getting on the plane with Victor while Rick stays behind to make sure their takeoff is successful. As the plane begins to taxi the runway, Strasser arrives and is killed by Rick in a shootout. Louie, who now has the opportunity to arrest Rick for the murder, instead informs his officers to “round up the usual suspects.” Louie tells Rick that it is best he go away for awhile, adding his own intensions to accompany him. “Louie, this looks like the beginning of a beautiful friendship!” Rick exclaims before the two men fade into the night fog for parts unknown.

And so it has been between the film itself and moviegoers around the globe for 70 years. Anyway you analyse it, Casablanca is a milestone motion picture. Under Michael Curtiz’s unerring direction it emerges as the most adroit, romantic and satisfyingly stylish film of the 1940s. It is perfect entertainment!

In retrospect, Dooley Wilson’s Sam is the film’s most remarkable character. At a time when black performers were considered little more than servants or comic relief, Sam is neither.  He is, in fact, Rick’s equal, and at times, even his salvation. It is Sam who first encourages Ilsa to leave his employer alone.  It is Sam who saves Rick from certain Nazi capture at the train depot in Paris.  It is Sam who looks after the Rick who has succumbed to drunken self-pity and despair.

It goes without saying that Bogart and Bergman (the latter on loan from David O. Selznick) are at the top of their game. Their on screen chemistry is “the stuff that dreams are made of.”  As the audience, we yearn for the reconciliation of Ilsa and Rick in the first act, are glad when it sort of happens at the beginning of the third, but have our hearts torn asunder by the final reel. In the process, we all become the disillusioned romantic that Rick used to be, while recognizing that the ending is just as it should be. That’s an extraordinary cinematic achievement, because in the final analysis we are both saddened by and satisfied with the ending.

Casablanca frequently hovers in the top five on most critics’ “greatest movies ever” lists. It is also one of the most oft misquoted movies in film history. For the record, Rick never says “Play it again, Sam,” but rather, “Play it. If she can stand it, I can.”  After viewing Casablanca in excess of 100 times throughout the course of my life, I have to say that I still consider it the greatest movie ever made, if for no better reason than it continues to generate a perennial freshness each time I watch it. The film has not dated. In fact, it continues to hold me spellbound in the dark. Hence, Casablanca remains that rarity amongst film art, or as playwright Murray Burnett wisely assessed of a true classic some time ago, it is “true yesterday, true today and true tomorrow.” So, Sam, play it. Not for old time’s sake, but again and again – for all time’s sake!

Casablanca was one of Warner Home Video’s early Ultimate Edition Blu-Rays with a very crisp, yet slightly homogenized image quality. For the film’s 70th anniversary, Warner has rethought its mastering efforts to create a brand new, arguably more film-like presentation in 1080p. Yet, I’m not entirely certain I appreciate the efforts. First and foremost, I should point out that there is nothing wrong with this new minting.  But by direct comparison to the aforementioned Ultimate Edition, this 70th Anniversary transfer is much darker, with more film grain present and a loss of fine detail due mostly to its darker rendering. Arguably, this is how the film looked when audiences saw it back in 1943. But is this how audiences in 2012 want to enjoy it? Ah, that remains open for discussion.

The DTS mono audio is as bombastic as ever. Doing a direct comparison between the UE and 70th I can’t say that I detected any sonic differences and/or improvements. Where the 70th Anniversary excels is in its extra features. Some 13 hours of archival and newly produced featurettes have been assembled on all things Casablanca and Warner Bros.

First up is “You Must Remember This: The making of Casablanca,” followed by “Bacall on Bogart,” a marvellous retrospective of Bogie’s career. Then there’s “Carrotblanca,”  the Bugs Bunny cartoon spoof, and, of course, the original pilot for a 1950s television series that proved a colossal flop. We also get “As Time Goes By: The Children Remember,” a loving tribute from Stephen Bogart and Pia Linstrom. There are also audio and video outtakes, deleted scenes, interviews and expert audio commentaries from Roger Ebert and Rudy Behlmer: all previously made available as part of the UE.

Regrettably, Warner continues to play these extras little mind in terms of image quality. All are in 480i and many are in rough shape from a visual standpoint. Warner’s “Night at the Movies” recreates the experience of going to the cinema circa 1943 with trailers for Now Voyager, plus vintage newsreels and Merry Melodies cartoons.

“Casablanca: An Unlikely Classic” is a new featurette with contemporary filmmakers affectionately waxing about the film’s enduring magic and appeal. We also get the 1947 radio broadcast of the film and Max Steiner’s scoring sessions which provide some fascinating alternative takes of the songs and tracks best remembered in the film.

“Michael Curtiz: The Greatest Director You Never Heard Of” is a very entertaining, somewhat brief look at Curtiz’ miraculous career at WB and elsewhere. Fans will eat this one up. Three feature-length documentaries round out this comprehensive compendium of extras. “Jack L. Warner: The Last Mogul” and “The Brothers Warner” both critique the creative family that gave us one of the most celebrated film studios in the world. And then there’s “You Must Remember This: The Warner Bros. Story.” Though hardly as comprehensive as “MGM: When The Lion Roars,” at five hours, Richard Schickel’s tribute to the studio and its enduring cinema classics is a must have documentary that spans the entire history of Warner Brothers.

Like all of WB’s other oversized box sets, this one comes with its assortment of tangible extras too: a 62-page book that is heavy on photos but light on text, four drink coasters in a faux-leather box and reproduction of the 1942 French poster.

Bottom line: this is Casablanca. Even without all the hoopla and extras it is a film that belongs on everyone’s top shelf, right next to Ben-Hur, Gone With The Wind, The Wizard of Oz, The Sound of Music, The Ten Commandments, Citizen Kane, The Bridge on the River Kwai, The Godfather and the yet-to-be-released Lawrence of Arabia!

 

Blithe Spirit on Blu-ray

Can the dead come back to watch over the living? This contemplation is at the crux of David Lean’s Blithe Spirit (1945); an ethereally genuine – if slightly morbid – romp through the occult and spiritualism. Based on Noel Coward’s whimsical drawing room comedy, the film’s screenplay (by Lean, Ronald Neame and Anthony Havelock-Allan) sticks remarkably close to Coward’s original. Reportedly, Coward wrote Blithe Spirit from start to finish in five days at a seaside hotel while on holiday, with only two lines of dialogue changed before its premiere. Coward, who pilfered his title from Percy Shelley’s poem “To a Skylark” – and would later refer to it as “superficial,” was slightly unprepared for the controversy that arose amongst critics, most of whom thought that a play poking fun at death at the height of WWII was, quite simply, in bad taste. Critics aside, the public loved it and Blithe Spirit became a smash hit, running 1,997 performances.  Hollywood put in their bids to produce it. But Coward had been entirely unimpressed by previous translations of his work on the big screen in America and instead chose to sell the rights to Blithe Spirit to General Films, a British production company. As a film, Blithe Spirit has everything going for it; an exemplary cast, glowing Technicolor, Coward’s acerbic wit, and masterful director David Lean at its helm.

Curiously enough, neither Lean nor Rex Harrison wanted any part of it. Lean did not feel that comedy – dark or otherwise – was his forte, while Harrison took his cue from the London stage adaptation and was therefore afraid playing a middle-aged man would harm his “sexy Rexy” reputation. As such the part was tailored to suit him as a younger man. Kay Hammond made the transition from stage to film as the rather randy blithe spirit. But the only other West End alumnus to make it to the screen was Margaret Rutherford, who had at first balked at playing the part. She was, in fact, a devoted spiritualist herself, and one who took umbrage at Coward’s representation of the spiritualist as a dotty, cotton-headed, flighty fool. It was only after the playwright convinced the actress that his take was meant to delineate the true believer from the hapless charlatans (who purport to dabble in the occult merely to make a quick buck) that Rutherford agreed to be in the production.


As a film, Blithe Spirit is rather unnerving, perhaps because it never takes the supernatural seriously. Without its ghostly trappings, the play is just like any other Coward stage vehicle from this vintage, with its long-suffering, harridan-ridden protagonist longing to be free of his apathetic existence. Coward always saw the piece as a tragedy, rather than an outright comedy. And true enough, David Lean’s film is neither as spooky as anticipated, nor quite so out-and-out funny as one might expect. What remains is engrossing and inquisitive: both pluses for audiences to enjoy. We open on the loveless, but pastoral life of a narcissistic writer, Charles Condomine (Rex Harrison) and his second wife, Ruth (Constance Cummings). Charles’ first wife, Elvira (Kay Hammond), died prematurely of pneumonia and has been buried some seven years. In that interim it seems Charles and Ruth have lived an exemplary life together, waited on hand and foot by their frenzied maid, Edith (Jacqueline Clarke). Yet, Elvira’s memory is still very much alive in Charles, perhaps as a perfunctory escape. For Ruth, despite all her culture and more obvious physical charms, remains as waxen and emotionally frigid as a sculpture.


One evening, the couple decide to entertain old friends, Dr. George Bradman (Hugh Wakefield) and his wife, Violet (Joyce Carey). The only other guest is Madame Arcati (Margaret Rutherford), a spiritualist who has agreed to perform a séance after dinner. Charles has invited Madame Arcati strictly as part of the research he is conducting for his latest murder-mystery novel. And although everyone is amused by Madame Arcati’s didactic behavior and peculiar recitations during the séance, no one – least of all Charles – is laughing when the evening’s “harmless” entertainment conjures his first wife back from the dead. At first, no one except Charles can see her. This predictably leads to all sorts of marital misunderstandings, with Ruth becoming increasingly incensed by the way her husband is behaving. It is only after Charles begs Elvira to levitate several objects about the room that Ruth suddenly realizes he has been telling her the truth.

In life Elvira was something of a trophy wife, indulging infidelities to occupy herself while Charles wrote his novels. In death, however, she is something more of a devilish prankster who wants Charles for her own once again. Ruth goes to Madame Arcati to demand she reverse “the spell” put on their home and send Elvira back into the great Beyond. As Madame Arcati is quite unable to do this, Ruth becomes increasingly cold and aloof toward Charles. Now it is Elvira who comes up with a plan. She fixes the brakes on Charles car then asks him to take her for a ride. The inevitable fatal crash that is sure to follow will bring Charles’ spirit to her side. Unfortunately, Ruth takes the car out for a spin instead. She is thrown and killed, her invisible, though very angry poltergeist returning home a few hours later to assault Elvira. Unable to rid himself of either his first or second wife’s ghosts, Charles goes to Madame Arcati to beg for her help. She regales him with a previous case that inspires her to dive head strong into various incantations.

Nothing seems to work until Madame Arcati discovers that Edith is also a medium. She can see Ruth and Elvira as plainly as Charles can. Including Edith as part of her final exorcism, Madame Arcati drives Ruth’s and Elvira’s spirits back towards the abyss of time. Unfortunately, even this attempt is not entirely successful. True enough, Ruth’s and Elvira’s ectoplasmic manifestations are no more. But Madame Arcati continues to sense their presence in the house. Nervously, she encourages Charles to leave his home at once, preferably for a trip abroad. Charles agrees. His bags levitate toward him. The front door opens and the convertible top to his automobile is brought down.

What Charles is quite unable to fathom is that Ruth and Elvira are up to no good, reasoning that if they must spend their eternity together then Charles is going to join them with all speed. Sure enough, Charles loses control of his car and is killed off the same bridge where Ruth died, his spirit landing with a thud between his first and second wife, the three spirits doomed to spend what can only be anticipated as a highly charged and mildly toxic eternity together.

This ending was changed from the play to comply with censorship. In the play, Charles casually strolled out of his home while Elvira and Ruth hurled furniture and flatware at one another, declaring his great relief at being rid of them both. The Production Code absolutely forbade this conclusion, stating that, in resurrecting Elvira, who inadvertently kills Ruth, Charles also has become a co-conspirator in her murder and must therefore ultimately not go unpunished. But the film’s revised ending does more than satisfy the code. It draws out the audience’s sympathy for these blithe spirits and forces our egotistical hero to face a most justly deserved fate. Arguably, Charles has never been in love with anyone but himself. But in death, he will be forced to confront and surrender this vanity or face a most unflatteringly complicated and utterly restless eternity.

If Blithe Spirit sounds like an odd duck, it is. There has never been a film before or since to challenge its unflappable wickedness or giddy ferocity. Curiously, such deftly calculated resentment and despair never unhinges the entertainment value of the piece, perhaps because so much of Noel Coward’s own adroit humor is peppered throughout. Despite Coward’s claim that the play is more tragic than anything else, the film trips along effortlessly with tongue firmly in cheek; its resilient approach to death and the undead refreshingly light without becoming silly.

Much has been made of the fact that Kay Hammond, alive or dead , was much too old to ever be married to Rex Harrison’s Charles. And truth be told, in her garish green makeup and scarlet glowing lips and fingernails, she is something of an uncompromising fright. Nevertheless, one can infer that in the seven years since her expiration, an inevitable decay has further aged her into the present. And Hammond is a droll comedian besides, most readily amused by contributing to the deconstruction of Charles’ current marriage to Ruth.

Rex Harrison’s performance, one of stoic cynicism overturned into utter disbelief, is pitch-perfect. Yet, despite his obvious charisma and comedic charm, the actor never quite takes center stage, leaving Margaret Rutherford’s daft spiritualist as the cornerstone of the film’s enduring success. Reportedly, David Lean thought Rutherford’s performance wholly unfunny. Yet, it became the only part in the film to garner universally good reviews from the critics. Viewed today, we can see better still just how masterful Rutherford’s performance is, her proud underpinnings of a real spiritualist at work, lending credence to her monumentally clever turn. She is at once brilliantly feather-headed, yet firmly a believer in her craft and that makes her performance all the more engrossing and genuine.  In the final analysis, Blithe Spirit is unsettlingly supernatural. David Lean preserves the play in a fairly straightforward adaptation. The film is moody and, at times, quite disturbing, and it will undeniably continue to haunt audiences for many good years to come.

Criterion’s Blu-ray, in conjunction with a considerable restoration effort put forth by the BFI in 2008, yields a razor-sharp 1080p presentation that will surely not disappoint. Still, the transfer is at the mercy of the original 3-strip elements and certain scenes continue to exhibit “breathing” of the image and slight “flicker.” Nevertheless, the Technicolor has been perfectly aligned to produce a gorgeously varied and textured visual presentation. Colours glow off the screen. Fine detail is evident throughout and age-related artefacts have been greatly tempered. The audio is mono and well-preserved, with minimal hiss and pop.

Extras include Barry Day’s comments on the film, Lean and Coward, an interview with Coward from the mid-1960s and the film’s original theatrical trailer. I have one pet peeve. Criterion has woefully undernourished this disc with chapter stops. We get nine – count them! – nine chapters for a two-hour movie. Frankly, this is pathetic, and I cannot understand why Criterion continues to be so skinflint on this basic necessity in the digital format. Otherwise, Blithe Spirit on Blu-ray comes highly recommended. At present, it is only available as part of the David Lean Directs Noel Coward box set that also includesThis Happy Breed, Brief Encounter and In Which We Serve.




Nick Zegarac is a freelance writer/editor and graphics artist. He holds a Masters in Communications and an Honors B.A in Creative Lit from the University of Windsor. He is currently a freelance writer and has been a contributing editor for Black Moss Press and is a featured contributor to online’s The Subtle Tea. He’s also has had two screenplays under consideration in Hollywood. Last year he finished his first novel and is currently searching for an agent to represent him.

Silver Elvis by Raud Kennedy

“I like raw sugar sprinkled on my nipples,” Heather said, smiling, her lips glistening with maple syrup from her pancakes. Her voice matched her name, subtle flowers covering a hillside. Her last name was Honeysuckle and her perfume scented the air around her like the flowers in spring. She took another bite of pancakes and chewed. People at work, including Jonathon, who sat across from her in Weber’s Diner, wondered why she wasn’t morbidly obese. She ate whatever she wanted whenever she wanted it; chocolate maple bars, fresh baked cinnamon rolls, banana splits overflowing with whipped cream. Instead she was a tall waif who eschewed flaunting her looks.

Heather had a nighttime obsession. Once the sun dropped behind the coast range, she’d disappear into the darkness and run for miles, only to be seen by the occasional flash of passing headlights: thin legs, reflective shoes, skinny top showing off her pierced bellybutton. She wore a crystal in it the size of a marble that sparkled when the light hit it right.

Heather really liked Jonathon. He laughed at her jokes and made her laugh in kind, and he was cute in a pudgy sort of way. Everyone at the bakery where they both worked was pudgy. It came with the job, a nibble here, a nibble there. What’s another croissant with your coffee in the morning or during your afternoon break? Another pastry, or a donut, and your belly button sank deeper and deeper until it swallowed up whatever you had it pierced with. But not Heather, though Jonathon was pushing past pudgy. She was trying to think of a nice way to put it. She wanted one of those phrases that said fat but meant important, like his weight gave him gravitas, but Jonathon didn’t have gravitas. She would’ve thought he was gay if she didn’t know he wasn’t. He was the jolly fat man who loved to tease.

“What about your nipples? Are they sensitive, too?” she asked.

He was thinking about Heather’s nipples and how sensitive they might be. He didn’t care about his own. As far as he was concerned he didn’t have any. “Oh yes, very sensitive, the slightest breeze and they—” but he wasn’t talking about his own.

“Shut up! I can’t help it.” Her nipples always drew glances and comments in the bakery. The ovens kept the room warm, so when she’d step outside to cool off, she’d return with grapes in her shirt. “My mother used to make me wear Band Aids. Until even she gave up and stopped noticing. Well, are they?”

“Sensitive?” He sipped his coffee. “I don’t have nipples. I was abducted by aliens as a child and they stole them. I wonder what they needed them for. Maybe they collect them.”

“Collect them?”

“If I were you, I’d be running scared. You’re sporting the jewels of their collection.”

“People don’t sport nipples.”

“Ah yes, but not everyone is you. Believe me, you sport them.”

Their conversation paused as they ate, and then Heather asked, “Have you had any more of those weird dreams recently?” She tore open a packet of sugar, poured it over her moistened finger into her coffee and stuck her finger in her mouth with a wink at him. “Well?”

“Not since the silver Elvis.” He’d had a string of vivid dreams lately, all of them entailing small, two-legged creatures running about his bedroom. He’d wake up and in that state between being asleep and not yet fully awake, the little devils would scatter and try to hide, but then as he became fully awake they would fade into the dim light and were no longer there. He didn’t know what to make of these experiences so he used them to entertain his friends. Silver Elvis was a small guy wearing a shiny silver suit, like Elvis used to wear for his Las Vegas shows, that Jonathon had woken up to sitting on his bed. When Silver Elvis saw that he’d been spotted he jumped off the bed and hid at the foot of it. He wasn’t very good at hiding, but he was saved by Jonathon coming fully awake.

Another time he woke to see a small monkey in a Day-Glo pink spacesuit crawling across his ceiling. When it saw him move in his bed below, it zipped down the hall ceiling like a crab on speed and disappeared into the bathroom, never to be seen again. It wore gold goggles that went well with the suit. These dreams were strange, but they didn’t trouble him, even if they were a little too real. He’d had others that were disturbing that he didn’t use as fodder for his funny stories, true X-Files material that he pushed out of his mind as a result of too much pizza before going to bed.

Heather stirred her coffee, took a sip, and then added more cream. If she was going to drink it, it had to be just right. She sensed Jonathon wanted something from her. He’d been more attentive recently, a little too focused on her. She hoped he hadn’t gotten a crush on her. She didn’t want to lose him as a friend because he thought he was falling in love with her when it was really just because he was horny and she was the kind of woman who gave men wood. She stared at him without saying anything.

“What?” he asked.

Not one to leave it be, she said, “Do you have a crush on me?”

He was hesitant. “If I do, is that bad?”

“I knew it. Damn it.”

“Heather, I’ve had a crush on you since I first saw you. I’m a guy and you’re gorgeous. Every guy at work has a crush on you and at one point or another has said how much they’d love to slip it to you. Something would be wrong with me if I didn’t have a crush on you.” He stopped and smiled at her. “Why? Do you have a crush on me? Because that would complicate things. I don’t like to shit where I eat. You’ve probably confused love for lust.” He put his palms on his belly and gave it a lift. “If I’d known you were a chubby chaser.”

“Slip it to me?”

* * *

The night passed under her feet like a fast-flowing creek in spring. She moved through the fog, an apparition of the night, her footfalls landing almost without sound. The loop at the top of the hill was a different world. She went around it in a meditative state, a feather in the wind. She ran by the houses with their people buttoned up inside, tucked into their beds under their electric blankets, sleeping or dreaming or struggling to do one but not the other. Heather dreamed, but she dreamed when she was awake and rarely when she was asleep. She once dreamed of being a country music singer in the 1950s. In the dream she was in her car listening to herself sing on the radio. She was singing about a guy she exchanged glances with at a bus station whom she thought was the one but who got on a different bus so she never found out if he had been.

Heather didn’t listen to music when she ran. She followed the sound of her feet, her breaths, the wind through her thoughts. She didn’t want lyrics to direct where they went. Her thoughts were her own and she rarely felt like piggy-backing on someone else’s. People’s minds were filled with other people’s thoughts enough as it was; what was popular, what wasn’t, or who. There were miniskirt fads, black nail polish fixations, mullets, metrosexuals. She wondered how much of people’s thoughts were their own and not absorbed opinions of others. Top one hundred lists like “America’s Most Powerful Opinion Makers,” made her wince. That was her gripe with television. Its main purpose seemed to be to shape people’s opinions, and in some cases not only to shape them but to create the thoughts that led to the opinions. When she quit watching television she lost a lot of common ground with people. She no longer kept up with the imaginary people’s lives and couldn’t discuss them while kneading bread dough with the others. When she listened to the others talk about them she had to remind herself that they were talking about people who weren’t real. If people were talking about something that never happened, did their conversation ever happen? She’d tease herself with thoughts like that, which only made her more estranged from the conversation. When she brought up real things in conversation it only proved to be uncomfortable, so she learned to keep her thoughts to herself and talk about sugar on her nipples instead.

* * *

It was true. Jonathon had fallen in love with her and he knew it was bad for their friendship. It was becoming difficult to be around her, and it wasn’t just lust, though he did lust after her. The jolly fat man and the hot chick wasn’t going to happen. People said looks weren’t important but everyone knew that was bullshit. He’d have to be rich and she’d have to sell her soul for his riches. The state of his body revealed a lot about how he felt about his life, about himself and where he wanted to go.

He was at an impasse. He knew he could take out his frustration and his unrequited love in his usual way by eating another donut and packing on a few more pounds—he’d gained thirty-five since meeting her—but he couldn’t con himself with that any longer. That feeling of being satiated on calories wasn’t cutting it anymore. It was time to make a break and he felt it inside, so he put the donut back in the box with the rest of the dozen and closed the lid. He was going to have to find an activity other than eating to take the edge off his frustration and loneliness.

* * *

She ran through the night fog, eddies swirling in the light under the street lamps behind her. She was rapidly overtaking another runner ahead of her, a big man trudging along at a methodical, determined pace. She smiled at the sight of someone else nutty enough to run at night in terrible conditions. As she passed the man a sideways glimpse reminded her of Jonathon, but that couldn’t be, and she was soon far ahead and her thoughts were elsewhere.

Raud lives Oregon.