Review
Culture
Film & TV
7 min read

Perpetually present in Palm Springs

A movie's time loop explores the meaning in the mundane.

Beatrice writes on literature, religion, the arts, and the family. Her published work can be found here

A young couple lounge on floating rings in a swimming pool.
Cristin Milioti and Andy Samberg ponder time.
Hulu.

I first watched Palm Springs on the evening of my wedding day. It was the very beginning of what would be a peaceful and relaxing honeymoon, sandwiched in-between planning a pandemic wedding and finishing graduate degrees, and planning a move across the Atlantic to Canada, where my husband had just got a job – which was quickly followed by getting pregnant for the first time. Those two weeks were the only restful time we got in the whole of 2021 -- and arguably to date! It felt like time stood still for a while. We walked on Cornish beaches, talked about our future, ate ice-cream. It’s the closest I’ve ever felt to a deep sense of peace.  

It’s quite fitting that, at such a quiet moment in our lives, we watched a film about getting stuck in a time loop at a wedding. Palm Springs’ time loop premise is familiar from cult classics like Groundhog Day. Tala and Abe are getting married on 9th November. An earthquake opens up a strange cave that traps any unwary visitors into a time loop. Nyles, one of the wedding guests and the boyfriend of Tala’s friend Misty (yes, these are their actual names), enters the time loop by accident. Every day, Nyles wakes up in Palm Springs, and every day is 9th November, again, and they’re celebrating Tala and Abe’s wedding, again. He can leave Palm Springs and travel anywhere he likes. But if he falls asleep or dies, the time is reset to the morning of the wedding.  

An undetermined amount of time passes, until two more guests get stuck in time: Abe’s cousin Roy, a middle-aged, disillusioned family man, and later Sarah, Tala’s sister. Roy takes revenge on Nyles by torturing and killing him every few ‘days’; he was lured into the cave by a Nyles high on drugs and is furious that he’ll never get to see his kids grow up. In one iteration of the wedding day, Roy finds Nyles and shoots him with a crossbow. As Nyles re-enters the cave to make the day reset and escape another gruesome death at Roy’s hands, Sarah follows him in, not heeding his warning to stay away. She gets stuck in time, too. 

And here is where the story actually begins. All of this we find out as a shocked Sarah, having woken up on her sister’s wedding day for the second time, goes to Nyles for answers. For the rest of the film, the sci-fi premise is fairly incidental. Palm Springs is really about Nyles and Sarah coming to terms with their brokenness and their longing for permanence as they get stuck in time – and stuck in love. At first, Nyles acts very cynically. He’s been in the time loop for quite a while and fails to see the purpose of his existence. ‘Today, tomorrow, yesterday, it’s all the same’, he says. His advice to newly stuck-in-time Sarah is to simply ‘embrace the fact that nothing matters’. Sarah accepts the invitation, beginning to act erratically. She and Nyles drive around Palm Springs aimlessly, spend their time choreographing an 80s dance, and she even throws him a ‘millionth’ birthday party. In a darker moment, she intentionally gets run over by a truck, hoping – to no avail – to finally escape. They see their lives just like the lost souls in Dante’s Inferno, condemned by sin to relive the same punishment over and over and over again, for all time.  

Love reenchants the aimless and the mundane for them. They’re no longer stuck in hellish infinity. 

But something happens in the process. Because they know they can’t leave, Nyles and Sarah lower their defences. Their relationship essentially works as a marriage: they are stuck in it for the long term, and so they become honest. They get to know each other more deeply than they have ever known anyone, and they come to love each other deeply, too. Suddenly, they are no longer waking up dreading more of the same, but excited to see each other again, and spend another day together.  

Nyles’ disenchantment slowly disappears. When he first met Roy, drinking at the wedding bar, he cynically quoted from T. S. Eliot’s Four Quartets, ‘What might have been and what has been/ Point to one end, which is always present’. But Eliot’s poem is not actually about the dull, hellish, infinite repetition of time. Rather, it’s about our desire to reach out to God’s eternity in heaven. It reminds us that, when we receive God’s grace, we stop experiencing our lives in a linear way, always looking ahead to new experiences and greater achievements, and instead start finding joy in the mundane. Nyles is finally learning this. He now enjoys Eliot’s perpetual ‘present’, because loving Sarah has allowed him to regain a childlike wonder at the world. As G. K. Chesterton argues in his wonderful book Orthodoxy, ‘Because children have abounding vitality’ they do not tire of repetition, but rather ‘want things repeated and unchanged’: 

They always say, “Do it again”; and the grown-up person does it again until he is nearly dead. For grown-up people are not strong enough to exult in monotony. But perhaps God is strong enough to exult in monotony.  

Roy has learnt this, too. He stops trying to torture Nyles, and rather starts appreciating being able to spend every day – albeit the same day – with his wife and children. When Nyles visits him at his family home, it’s clear that Roy no longer sees repetition as a punishment, and that he’s found a sense of peace.  

Finally, Nyles and Sarah realise that the time loop has instead given them the chance to mend their wounds, and come to terms with their mistakes. In a moment of despair, Sarah runs Roy over, causing him several injuries. ‘Nothing matters’, she tells Nyles as an excuse. But Nyles no longer agrees. ‘No. Pain matters!’, he tells her. ‘What we do to other people matters…It doesn’t matter that everything resets and people don’t remember. We remember. We have to deal with the things that we do.’  

That’s exactly what Sarah spends the rest of the film doing. She deals with the consequences of her actions and attempts to repair her relationship with her sister Tala, whom – without giving away exactly what happens – she had deeply hurt and betrayed.  

I won’t spoil for you whether Nyles and Sarah ever manage to escape the time loop and return to ‘real’ life, but that’s almost besides the point. But I will tell you that they stay together through it all (this is a rom-com as well as a sci-fi film after all…).  

Love reenchants the aimless and the mundane for them. They’re no longer stuck in hellish infinity, but are rather looking ahead to the kind of eternal peace we hope to find in heaven, just like I did on my honeymoon.  

I recently rewatched Palm Springs, a newborn baby girl in my arms, and it reminded me of when my other child, my son, was first born back in 2022. I remember walking down the street in downtown Toronto, where I was then living, and telling my mother that I felt like I was experiencing a taste of eternity. She was understandably confused by my sleep-deprivation-induced philosophical musings, but there was a reason I said that. Just as time had expanded on my honeymoon, each day feeling like everything stood still, and yet each day so full of variety, so the newborn days of my first experience of motherhood were both very busy and very quiet. But while my honeymoon had decidedly felt like a foretaste of heavenly peace, motherhood has been more complex than that. Sometimes it’s so repetitive that it can seem aimless – ‘how is his nappy full again?’ I often ask myself – and in this it can appear as static as Dante’s hell. As adults, it is very difficult to recapture the kind of joy and delight in repetition that Chesterton writes about. It can really feel like you’re stuck in a loop, every day bringing more of the same, more nappies, more bath time, and more baby food thrown at the wall. But motherhood is also full of the endlessly new little joys. When my son says a new word for the first time, or when my newborn daughter looks at me and smiles, I think that I’d be happy to relive this day forever, just like Roy.  

Although I’m not actually stuck in a time loop like Sarah and Nyles in Palm Springs, it can sometimes feel that way. But perhaps it’s good thing. Perhaps that’s what reminds me that being a good parent means getting tired of your kids by the end of the day, then waking up the next morning, and loving them all over again. That’s what being a parent means, and that’s what marriage means, too. As Nyles says to Sarah right before they enter the cave for the last time, unsure if they’ll see each other, and whether their relationship can survive the mundane reality of domestic life, ‘We’re already sick of each other. It’s the best.’ 

Article
Culture
Holidays/vacations
Mental Health
Wildness
5 min read

This is why we must go down to the sea

Stepping off the shore restores more than our sanity

Paul is a pioneer minister, writer and researcher based in Poole, Dorset.

A sunset over an island casts golden light on the sea and a beach.
An Argyll beach.
Nick Jones.

It’s that time of year again. Much of Britain has been enjoying (or possibly enduring) a heatwave, the summer holidays are approaching, and our thoughts naturally turn toward an escape from our ordinary, often urban, landlocked, lives. And for many of us that escape will be to the sea. It’s true, we really do like to be beside the seaside. As a nation our souls seem to suffer from an annual experience like that described in John Masefield’s poem Sea-Fever as we head coastwards muttering ‘I must go down to the sea again...’  

We want to holiday by the sea – as the market for second homes in places like Cornwall will confirm. We also want to live permanently by the sea, or at the very least by the water. Some experts estimate that properties by the water have an average increased value of around 48 per cent. Water sells. It does so perhaps because proximity to it provides something of a mental escape from the overwhelming rigidity and linearity of our predominantly urban environments.  

Iain MacGilchrist has argued that our modern lives suffer from the triumph of the left-brain hemisphere’s attention to the world. This is a focussed attention that is all about controlling and getting. It leads to the creation of a self-contained and ordered world with little attention to context. And so little attention to the natural, complex, fluid reality of creation. MacGilchrist goes on to correlate the rise in a variety of mental illnesses characterised by what he calls ‘right hemisphere deficits’ with industrialisation and the development of our culture of modernity.  

In his book Blue Mind Wallace Nichols explores the evidence for the positive effect of water on the brain. He highlights how a proximity to water can heal, restore, give us a sense of connection and promote calm. He argues that water can shift our minds into what he calls ‘drift’, the kind of mental attention which generates calm. Being with, on, better still in water, is undoubtedly good for us. No wonder we are drawn to it.  

Yet at the same time water, and particularly the sea, has been a source of terror. A no-go area ‘where there be dragons’, OK, lobsters for sure, probably sharks, and whales like Moby Dick. The sea remains one of the last places of mystery, an unfathomed, unfathomable place of endless dark water. We know more about the far reaches of the universe than we do about the truly deep ocean. Mythical creatures of the deep, whether Nessie, or one of various giant specimens hauled unsuspectingly from the ocean, continue to populate the diminishing space of our wonder and fear of the unknown.  

So whilst elucidating the psychological benefits of water is certainly helpful, it’s all a bit…tame. Is it just another way of humans turning the wild and numinous into something we now think we understand? Something we can now control and apply in our lives for our own benefit and comfort? Have we demystified the sea? Reducing its mysteries to little more than a balm for our troubled modern minds? A lure for our attention and our debt in an overheated housing market? 

In the Christian tradition the sea is a place of profound paradox. Creation begins with God’s Spirit hovering over the water. However, the Hebrew scriptures also present the sea as a place of God’s absence. The sea is the place of monsters and mystery, and death. It’s also the place of perhaps the most famous whale in all literature. The whale that swallows the hapless Jonah. Jonah’s story expresses the deep paradox of the sea as a place of death and yet also a place of divine encounter. It is in the depths of the sea, and the digestive system of the whale, that Jonah’s epiphany takes place and his journey starts anew. 

Stories of Jesus also deal with this paradox of wildness and encounter in the chaos of the sea. In the story of the calming of the storm the wild threat of the sea is not rendered as simply something to be avoided. Jesus is not a fixer making all daily dangers obsolete. Rather the story says that it is precisely in such moments of wildness, fury and terror that his powerful presence can be encountered.  

To step off the shore and into the sea is to enter the possibility of the death and (paradoxically) the real possibility of deeper life.

It’s for these reasons perhaps that, John Good, a friend of mine, has formed a Christian community that’s based around encounter with the sea. Located as it is in an area almost surrounded by the sea, it started as a social enterprise helping people access the water who otherwise lacked the equipment or resource to do so. Pretty soon it became clear that this was transformational for people. Enabling families otherwise excluded from a life-giving resource to enjoy it as much as anyone else was powerful. One person referred to the experience by saying that on that day the sea had been ‘her saviour.’ Ocean Church began with a gathering on three large, tethered paddleboards some metres offshore. They now run retreats and pilgrimages on the sea, practice centering prayer (a form of Christian meditation or contemplative prayer) on the sea and continue to explore what it means to meet God on the water.  

We yearn for the sea, and the water, for more than a balm for the mind. The sea remains that place, in our mechanised, technological world with its constant lure of control and mastery, where an immersion in dangerous mystery can still be experienced. To step off the shore and into the sea is to enter the possibility of the death and (paradoxically) the real possibility of deeper life. To be held buoyant by the sea and look to the horizon is to get it touch with our finitude in the context of the vastness of the seas. It is to engage with our utter dependency on the creation which we inhabit and to connect with the presence that holds that creation together.  

To step into the sea is even therefore a step of faith. A step in the direction of our own vulnerability. A brave step away from the world in which our technology, our algorithms, our machines and our skyscrapers dupe us into a faith in our own control, our own supremacy. A step into the depths. ‘Deep calls to deep’ says the psalmist as ‘all your waves and breakers have swept over me.’ As many of us step into the sea this summer it may certainly be a step toward a restored sanity, but it might also be a step toward a restored soul.   

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