The Ritual Movie Quotes

Secret ceremonies in which malevolent men and women cloaked in hooded robes, hiding behind painted faces and chanting demonic incantations while inflicting sadistic wounds on innocent children lying on makeshift alters, or tied to inverted crosses, sounds like the stuff of which B-grade horror movies are made. Some think amoral religious cults only populate the world of Rosemary's Baby, but don't exist in real life. Or, do they? Ask Jenny Hill.

Someone asked me today if I felt like Joan of Arc. One day we will all be dead. But those who keep moving will never die. What happens in the woods at the end of our ritual is inexplicable. A clear, unspeakable calm. What shall we do, little sisters? The sky is falling.

―Yeah, but what about the ritual of getting your ticket and your snacks, finding the perfect seat, ―I countered.― All those strangers watching the movie with you, they change how you see it, you know? You should hear their gasps and laughter and sniffling. It’s a communal experience. You can’t get that on your laptop or phone. That sharing, it’s the foundation of storytelling. It reminds us that we’re… ―What? ―Human. Humans who need other humans

Besides stage magic props and settings, ritually abusing groups use technology, such as that described by Katz and Fotheringham. Military/political groups have the most sophisticated technologies, and much training or programming is now done with virtual reality equipment. Movies and holograms are used to deceive a child into believing in things that are unreal. When a client says to you “I don't know if it's real; how can it be real?” remember that there are several options, not just two: (1) It happened just as s/he remembers; (2) it did not happen at all; (3) something happened, but due to technology and/or trickery it was not what s/he thinks it was; (4) the thought that the memory must be unreal is itself a program, as described in Chapter Twelve, “Maybe I made it up." p55

Just as sometimes I wondered if Grandpa had ever existed, sometimes I wondered if I truly existed myself. As I was running, I could see myself from outside myself: a skinny girl with the flapping shorts and too- big a T-shirt, always watching the other girls at school, a girl in a pink bedroom sitting with a book propped on her knees, the words she was reading entering her mind, some sticking like gluey never to be forgotten, others disappearing instantly, I could remember everything and remember nothing. I would watch a movie and recall every scene as if I had written the script, then watch another movie another day and be unable to recall it at all.

Whether it is Paul defending Judaism, Augustine pursing philosophical learnedness, Luther attempting complete ritual self-abasement, each finally realized he had given himself to secular forms of self-salvation and to a world filled with human achievement but empty of God.

Sam: One day, Mrs. Mandelbaum comes by the store does her usual spiel. Shows me her pictures, tells her lies. “This one’s 18, a scholar. This one’s 22, a beauty.” Some of these pictures were taken before the flashbulb was invented. But it’s like this little ritual we have. She has a business and I respect that. I’m a bachelor. She can’t help herself. Izzy: Wait a minute. You mean, you didn’t hire her? Sam: No. But on this particular day she pulled this from her bag. (Sam pulls Izzy's photo out and shows it to her) Izzy: Oh, no. Sam: And I said, “Yes, Mrs. Mandelbaum this one I’ll meet.” ~Crossing Delancey. Movie. 1988. Peter Regent & Amy Irving.

Going to see Godzilla at the Palais of the Cannes Film Festival is like attending a satanic ritual in St. Peter’s basilica.

Yeah, but what about the ritual of getting your ticket and your snacks, finding the perfect seat. All those strangers watching the movie with you, they change how you see it, you know? You should hear the gasps and laughter and sniffling. It’s a communal experience. You can’t get that on your laptop or phone. That sharing, it’s the foundation of storytelling. It reminds us that we’re…” “What?” “Human. Humans who need other humans.

Now, looking for labels, it is hard to call the Hell's Angels anything but mutants. They are urban outlaws with a rural ethic and a new, improvised style of self-preservation. Their image of themselves derives mainly from Celluloid, from the Western movies and two-fisted TV shows that have taught them most of what they know about the society they live in. Very few read books, and in most cases their formal education ended at fifteen or sixteen. What little they know of history has come from the mass media, beginning with comics ... so if they see themselves in terms of the past, it's because they can't grasp the terms of the present, much less the future. They are the sons of poor men and drifters, losers and the sons of losers. Their backgrounds are overwhelmingly ordinary. As people, they are like millions of other people. But in their collective identity they have a peculiar fascination so obvious that even the press has recognized it, although not without cynicism. In its ritual flirtation with reality the press has viewed the Angels with a mixture of awe, humor and terror -- justified, as always, by a slavish dedication to the public appetite, which most journalists find so puzzling and contemptible that they have long since abandoned the task of understanding it to a handful of poll-takers and "experts.

mother’s magic, like all of the magic for those of us who have a hint of uncanniness, is not like White people’s magic in the movies—led by ritual, called upon, granted in a ceremony of smoke and candelabras. It is not an orderly system like how fantasy novels can describe the exact structure of where and whence and thusly.

The media-contamination hypothesis usually focuses on the book Michelle Remembers (Smith and Pazder, 1980) and the movie Rosemary's Baby;. These images were in the popular culture for centuries before survivor memories started to surface in therapy; therefore, the media-contamination hypothesis fails to account for the time lag and cannot provide a full account of the phenomenona.

It’s like they’re introducing the child to a tribe. There's a ritual. You hold your child above your head, bring him toward some Wizard of Oz like set up, place him down as an offering and say, ‘watch this!’ Then, you watch him, watching Star Wars, trying to figure out just what you have in common with your kid, see which character he’ll identify with, who he’ll root for...If you can find a common language that runs from 5 to 85 you’ve got yourself something. And Star Wars fans have something. In a way it’s as if they know they have this great gift to bestow and they want to bestow it as perfectly as possible: the perfect time, the perfect place, the perfect situation for passing on this life-defining experience. And the kids will always remember for their entire lives how they first felt when they first saw their now favorite movie. And they were given this gift by their parents and can now share it together, truly a family affair.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

Delusions Dissociative disorders, even those created by mind controllers, are not psychosis, but this program will create the most common symptom used to diagnose schizophrenia. The child is hurt while on a turntable, with people and television sets and cartoons and photographs all around the turntable. New alters created by the torture are instructed that they must obey their instructions and become the people around them, people on television, or other alters when they are told to. When this program is triggered, the survivor will hear “voices” of the people whom the "copy alters” are imitating, or will have many confused alters popping out who think they are actually other people or movie stars. The identities of the copy alters change when the survivor's surrounding change.

I begin this chapter with President Ronald Reagan’s Farewell Speech on January 11, 1989. President Reagan encouraged the rising generation to “let ’em know and nail ’em on it”—that is, to push back against teachers, professors, journalists, politicians, and others in the governing generation who manipulate and deceive them: An informed patriotism is what we want. And are we doing a good enough job teaching our children what America is and what she represents in the long history of the world? Those of us who are over 35 or so years of age grew up in a different America. We were taught, very directly, what it means to be an American. And we absorbed, almost in the air, a love of country and an appreciation of its institutions. If you didn’t get these things from your family, you got them from the neighborhood, from the father down the street who fought in Korea or the family who lost someone at Anzio. Or you could get a sense of patriotism from school. And if all else failed, you could get a sense of patriotism from the popular culture. The movies celebrated democratic values and implicitly reinforced the idea that America was special. TV was like that, too, through the mid-sixties. But now, we’re about to enter the nineties, and some things have changed. Younger parents aren’t sure that an unambivalent appreciation of America is the right thing to teach modern children. And as for those who create the popular culture, well-grounded patriotism is no longer the style. Our spirit is back, but we haven’t reinstitutionalized it. We’ve got to do a better job of getting across that America is freedom—freedom of speech, freedom of religion, freedom of enterprise. And freedom is special and rare. It’s fragile; it needs [protection]. So, we’ve got to teach history based not on what’s in fashion but what’s important—why the Pilgrims came here, who Jimmy Doolittle was, and what those 30 seconds over Tokyo meant. You know, 4 years ago on the 40th anniversary of D-Day, I read a letter from a young woman writing to her late father, who’d fought on Omaha Beach. Her name was Lisa Zanatta Henn, and she said, “We will always remember, we will never forget what the boys of Normandy did.” Well, let’s help her keep her word. If we forget what we did, we won’t know who we are. I’m warning of an eradication of the American memory that could result, ultimately, in an erosion of the American spirit. Let’s start with some basics: more attention to American history and a greater emphasis on civic ritual. And let me offer lesson number one about America: All great change in America begins at the dinner table. So, tomorrow night in the kitchen, I hope the talking begins. And children, if your parents haven’t been teaching you what it means to be an American, let ’em know and nail ’em on it. That would be a very American thing to do.1

But any intuition that vegetarianism and humanitarianism go together was shattered in the 20th-century by the treatment of animals under Nazism.266 Hitler and many of his henchmen were vegetarians, not so much out of compassion for animals as from an obsession with purity, a pagan desire to reconnect to the soil, and a reaction to the anthropocentrism and meat rituals of Judaism. In an unsurpassed display of the human capacity for moral compartmentalization, the Nazis, despite their unspeakable experiments on living humans, instituted the strongest laws for the protection of animals in research that Europe had ever seen. Their laws also mandated humane treatment of animals in farms, movie sets, and restaurants, where fish had to be anesthetized and lobsters killed swiftly before they were cooked. Ever since that bizarre chapter in the history of animal rights, advocates of vegetarianism have had to retire one of their oldest arguments: that eating meat makes people aggressive, and abstaining from it makes them peaceful. Some

The above is stereotypical FMS rhetoric. It employs a formulaic medley of factual distortions, exaggerations, emotionally charged language and ideological codewords, pseudo-scientific assertions, indignant protestations of bigotry and persecution, mockering of religious belief, and the usual tiresome “witch hunt” metaphors to convince the reader that there can be no debating the merits of the case. No matter what the circumstances of the case, the syntax is always the same, and the plot line as predictable as a 1920's silent movie. Everyone accused of abuse is somehow the victim of overzealous religious fanatics, who make unwarranted, irrational, and self-serving charges, which are incredibly accepted uncritically by virtually all social service and criminal justice professionals assign to the case, who are responsible for "brainwashing" the alleged perpetrator or witnesses to the crime. This mysterious process of "mass hysteria" is then amplified in the media, which feeds back upon itself, which finally causes a total travesty of justice which the FMS people in the white hats are duty-bound to redress. By reading FMS literature one could easily draw the conclusion that the entire American justice system is no better than that of the rural south in the days of lynchings and the Ku Klux Klan. The Salem witch trials of the seventeenth century are always the touchstone for comparison.

But Dave Wain that lean rangy red head Welchman with his penchant for going off in Willie to fish in the Rogue River up in Oregon where he knows an abandoned mining camp, or for blattin around the desert roads, for suddenly reappearing in town to get drunk, and a marvelous poet himself, has that certain something that young hip teenagers probably wanta imitate–For one thing is one of the world's best talkers, and funny too–As I'll show–It was he and George Baso who hit on the fantastically simple truth that everybody in America was walking around with a dirty behind, but everybody, because the ancient ritual of washing with water after the toilet had not occurred in all the modern antisepticism–Says Dave "People in America have all these racks of drycleaned clothes like you say on their trips, they spatter Eau de Cologne all over themselves, they wear Ban and Aid or whatever it is under their armpits, they get aghast to see a spot on a shirt or a dress, they probably change underwear and socks maybe even twice a day, they go around all puffed up and insolent thinking themselves the cleanest people on earth and they're walkin around with dirty azzoles–Isnt that amazing?give me a little nip on that tit" he says reaching for my drink so I order two more, I've been engrossed, Dave can order all the drinks he wants anytime, "The President of the United States, the big ministers of state, the great bishops and shmishops and big shots everywhere, down to the lowest factory worker with all his fierce pride, movie stars, executives and great engineers and presidents of law firms and advertising firms with silk shirts and neckties and great expensive traveling cases in which they place these various expensive English imported hair brushes and shaving gear and pomades and perfumes are all walkin around with dirty azzoles! All you gotta do is simply wash yourself with soap and water! it hasn't occurred to anybody in America at all! it's one of the funniest things I've ever heard of! dont you think it's marvelous that we're being called filthy unwashed beatniks but we're the only ones walkin around with clean azzoles?"–The whole azzole shot in fact had spread swiftly and everybody I knew and Dave knew from coast to coast had embarked on this great crusade which I must say is a good one–In fact in Big Sur I'd instituted a shelf in Monsanto's outhouse where the soap must be kept and everyone had to bring a can of water there on each trip–Monsanto hadnt heard about it yet, "Do you realize that until we tell poor Lorenzo Monsanto the famous writer that he is walking around with a dirty azzole he will be doing just that?"–"Let's go tell him right now!"–"Why of course if we wait another minute...and besides do you know what it does to people to walk around with a dirty azzole? it leaves a great yawning guilt that they cant understand all day, they go to work all cleaned up in the morning and you can smell all that freshly laundered clothes and Eau de Cologne in the commute train yet there's something gnawing at them, something's wrong, they know something's wrong they dont know just what!"–We rush to tell Monsanto at once in the book store around the corner. (Big Sur, Chap. 11)

Yet at least he had believed in the cars. Maybe to excess: how could he not, seeing people poorer than him come in, Negro, Mexican, cracker, a parade seven days a week, bringing the most godawful of trade-ins: motorized, metal extensions of themselves, of their families and what their whole lives must be like, out there so naked for anybody, a stranger like himself, to look at, frame cockeyed, rusty underneath, fender repainted in a shade just off enough to depress the value, if not Mucho himself, inside smelling hopelessly of children, supermarket booze, two, sometimes three generations of cigarette smokers, or only of dust and when the cars were swept out you had to look at the actual residue of these lives, and there was no way of telling what things had been truly refused (when so little he supposed came by that out of fear most of it had to be taken and kept) and what had simply (perhaps tragically) been lost: clipped coupons promising savings of .05 or .10, trading stamps, pink flyers advertising specials at the markets, butts, tooth-shy combs, help-wanted ads, Yellow Pages torn from the phone book, rags of old underwear or dresses that already were period costumes, for wiping your own breath off the inside of a windshield with so you could see whatever it was, a movie, a woman or car you coveted, a cop who might pull you over just for drill, all the bits and pieces coated uniformly, like a salad of despair, in a gray dressing of ash, condensed exhaust, dust, body wastesit made him sick to look, but he had to look. If it had been an outright junkyard, probably he could have stuck things out, made a career: the violence that had caused each wreck being infrequent enough, far enough away from him, to be miraculous, as each death, up till the moment of our own, is miraculous. But the endless rituals of trade-in, week after week, never got as far as violence or blood, and so were too plausible for the impressionable Mucho to take for long. Even if enough exposure to the unvarying gray sickness had somehow managed to immunize him, he could still never accept the way each owner, each shadow, filed in only to exchange a dented, malfunctioning version of himself for another, just as futureless, automotive projection of somebody else's life. As if it were the most natural thing. To Mucho it was horrible. Endless, convoluted incest.

This ritual was straight out of the 1965 movie Shenandoah: “We thank you, Lord, for this food. We cleared the land. We tended the herd and planted the corn, cared for it, and harvested it. Then my wife prepared the meal, and we thank you for the opportunity

I know I haven’t had the best reputation: a girl who does movies, tied to dozens of scandals, a lot of them involving married men, rumored to have participated in bloody rituals connected to Satanism and spending a month with a tribe of cannibals. Yes, a few of my first opponents from the Pantheon eventually ended up in a mental hospital after I played my games with them...

After dinner Marlboro Man and I sat on the sofa in our dimly lit house and marveled at the new little life before us. Her sweet little grunts…her impossibly tiny ears…how peacefully she slept, wrinkled and warm, in front of us. We unwrapped her from her tight swaddle, then wrapped her again. Then we unwrapped her and changed her diaper, then wrapped her again. Then we put her in the crib for the night, patted her sweet belly, and went to bed ourselves, where we fell dead asleep in each other’s arms, blissful that the hard part was behind us. A full night’s sleep was all I needed, I reckoned, before I felt like myself again. The sun would come out tomorrow…I was sure of it. We were sleeping soundly when I heard the baby crying twenty minutes later. I shot out of bed and went to her room. She must be hungry, I thought, and fed her in the glider rocking chair before putting her in her crib and going back to bed myself. Forty-five minutes after my head hit the pillow, I was awakened again to the sound of crying. Looking at the clock, I was sure I was having a bad dream. Bleary-eyed, I stumbled to her room again and repeated the feeding ritual. Hmmm, I thought as I tried to keep from nodding off in the chair. This is strange. She must have some sort of problem, I imagined--maybe that cowlick or colic I’d heard about in a movie somewhere? Goiter or gouter or gout? Strange diagnoses pummeled my sleep-deprived brain. Before the sun came up, I’d gotten up six more times, each time thinking it had to be the last, and if it wasn’t, it might actually kill me. I woke up the next morning, the blinding sun shining in my eyes. Marlboro Man was walking in our room, holding our baby girl, who was crying hysterically in his arms. “I tried to let you sleep,” he said. “But she’s not having it.” He looked helpless, like a man completely out of options. My eyes would hardly open. “Here.” I reached out, motioning Marlboro Man to place the little suckling in the warm spot on the bed beside me. Eyes still closed, I went into autopilot mode, unbuttoning my pajama top and moving my breast toward her face, not caring one bit that Marlboro Man was standing there watching me. The baby found what she wanted and went to town. Marlboro Man sat on the bed and played with my hair. “You didn’t get much sleep,” he said. “Yeah,” I said, completely unaware that what had happened the night before had been completely normal…and was going to happen again every night for the next month at least. “She must not have been feeling great.

But I don’t want you to go,” Adam whined. “Yes, both me and my ass are very aware of that.” Adam cupped said ass. “I’m not letting you shower until you say it.” “Say what?” Noah asked, blinking up at him with mock innocence. “You know what.” Adam gave him the big, sad puppy dog eyes. “Please?” They were so contrived, yet they worked every fucking time. “Fine.” Noah flushed. It was such a stupid, embarrassingly sweet ritual they’d created. One that would make Noah cringe if he saw it in a book or movie. Hell, he would probably murder to keep it quiet because it was just too precious for two twenty-something-year-old killers. But Adam loved hearing it. And often. Noah didn’t know exactly why. Still, he sighed. “I maybe love you.” A wide grin spread across Adam’s face. “I maybe love you, too.” They were building a life together on that maybe. And it was a good one. More than Noah could ever have imagined.

Hey, Doc, we better back up. We don’t have enough road to get up to eighty-eight,” I quoted as I slid into the passenger seat. “‘Roads?’” he replied in an excellent impression of Christopher Lloyd’s eccentric scientist. “‘Where we’re going, we don’t need roads!’” The call-and-response rituals of geeks were a thing of beauty, and allowed said geeks to identify each other across time and space.

The muezzin’s call to prayer punctuated the days, weddings and funerals followed the faith’s prescribed rituals, activities slowed down during fasting months, and pork might be hard to find on a restaurant’s menu. Otherwise, people lived their lives, with women riding Vespas in short skirts and high heels on their way to office jobs, boys and girls chasing kites, and long-haired youths dancing to the Beatles and the Jackson 5 at the local disco. Muslims were largely indistinguishable from the Christians, Hindus, or college-educated nonbelievers, like my stepfather, as they crammed onto Jakarta’s overcrowded buses, filled theater seats at the latest kung-fu movie, smoked outside roadside taverns, or strolled down the cacophonous streets. The overtly pious were scarce in those days, if not the object of derision then at least set apart, like Jehovah’s Witnesses handing out pamphlets in a Chicago neighborhood.

In the domain of cinema, the latest example of such “classism” is Nomadland (Chloe Zhao, 2020) which portrays the daily lives of our “nomadic proletarians,” workers without a permanent home who live in trailers and wander around from one temporary job to another. They are shown as decent people, full of spontaneous goodness and solidarity with each other, inhabiting their own world of small customs and rituals, enjoying their modest happiness (even the occasional work in an Amazon packaging center goes quite well . . . ). That’s how our hegemonic ideology likes to see workers—no wonder the movie was the big winner of the last Oscars. Although the lives depicted are rather miserable, we are bribed into enjoying the movie with the charming details of the workers’ specific way of life, the underlying message being: enjoy being a nomadic proletarian!

Dallas. The scriptwriters have each of the actresses in the soap opera play the death scene in the swimming pool: they do not know which of them is to die, and hence disappear from the series. The 'soap' becomes their destiny. If they should die in reality, a way is devised for writing them out of the script. If they are sacrificed in the script, their stardom inevitably comes to an end in real life too, since they are identified with the characters they play. It is the same as in a ceremony: outside the ritual, you count for nothing, but the ritual is flexible enough to make use of all the chance happenings of life. Dallas 's secret lies in its closeness to tribal and initiatory stereotypes. That is why there is never any laughter in it: no wit, no humour, no comic episodes, no happy coincidences. It is a closed world in which everything leads inevitably to fatality, perfidy, sentimental incest or magical cannibalism. Such is the tribal law, of which J.R. is the emblem, which gives rise to the desperate efforts on the part of the women to escape from this archaic trap. In its artless cruelty, Dallas is superior to any 'intelligent' critique that can be made of it. That is why intellectual snobbery meets its match here. In a dream I saw the face of servitude. It is the face of a woman with heavy lidded, blue, expressionless eyes. The crescent shapes of her breasts are asymmetrical. She always has a smile for the poorest as she crawls off daintily towards infinity. Boredom is like a pitiless zooming in on the epidermis of time. Every instant is dilated and magnified like the pores of the face.

Love is a multicultural language with so many faces & rituals. Not everyone loves the same way and I think that's beautiful. Love isn't happiness. It is an action, a choice. Love isn't attachment, love is looking at your mortality and saying "thank you" for the moments it broke, bent, and birthed you. Love is the experience of all emotions and making the choice to move forward with them. Love is you talking to your anxiety when it weighs heavy on your chest and listening to what it has to say until it is quiet. It is the discomfort before the peace the smile across your cheek when your favorite movie is on TV. It is being able to breathe even when you're alone out in the street. Love is you & it is me.

Dammit. Forgot my clothes. Again. My brain truly is the Bermuda triangle. Info comes in and poof, it vanishes. I have excellent recall for the oddest things. Mating rituals? Check. Football stats? Locked and loaded. Movie quotes? Branded in my skull. My classes at Braxton? Freaking ghost town with tumbleweeds blowing through it. That plane has flown over thr triangle and disappeard.

Regrettably, one of the surest signs of the Philistine is his reverence for the superior tastes of those who put him down. Macdonald believes that "a work of High Culture, however inept, is an expression of feelings, ideas, tastes, visions that are idiosyncratic and the audience similarly responds to them as individuals." No. The "pure" cinema enthusiast who doesn't react to a film but feels he should, and so goes back to it over and over, is not responding as an individual but as a compulsive good pupil determined to appreciate what his cultural superiors say is "art." Movies are on their way into academia when they're turned into a matter of duty: a mistake in judgment isn't fatal, but too much anxiety about judgment is. In this country, respect for High Culture is be­ coming a ritual. If debased art is kitsch, perhaps kitsch may be re­ deemed by honest vulgarity, may become art.

Closer to home, the 1999 film Office Space, which deadpanned the meaningless rituals and bureaucracy of a fictional technology company, became a cult hit because it was instantly recognizable. In the movie, programmer Peter Gibbons describes his job to a hypnotherapist: Peter: So I was sitting in my cubicle today, and I realized, ever since I started working, every single day of my life has been worse than the day before it. So that means that every single day that you see me, that’s on the worst day of my life. Dr. Swanson: What about today? Is today the worst day of your life? Peter: Yeah. Dr. Swanson: Wow, that’s messed up.14

Creating shared experiences and memorable moments is a powerful way to foster a deeper emotional connection. These shared adventures and quality time together reinforce the emotional bond. ●  Joint Adventures: Exploring new places, trying new activities, or embarking on adventures together can create lasting memories. These shared experiences offer excitement and deepen the sense of togetherness. ●  Travel and Exploration: Traveling as a couple opens the door to shared adventures, challenges, and discoveries. Whether it's a weekend getaway or an international expedition, traveling together strengthens your connection and creates lasting stories. ●  Cultural and Intellectual Pursuits: Engaging in cultural or intellectual activities, such as attending art exhibitions, concerts, or book readings, can spark meaningful conversations and emotional connection. It also allows you to explore shared interests. ●  Creating Traditions: Establishing traditions, whether celebrating holidays, anniversaries, or simple rituals like Sunday brunch or movie nights, creates a sense of continuity and shared history that strengthens emotional ties.