Review
Culture
5 min read

The spiritual depths of the genius

Moved by his songbook and his funeral, Belle Tindall considers the source, and sacrifice, of Shane MacGowan’s genius.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

Upon his draped coffin, a picture of Shane MacGowan and a crucifix sit
Celebrating the life of Shane MacGowan at his funeral mass.
RTE.

Have you ever seen a Catholic priest hold up a Buddha during a Mass? Or a crowd applaud and cheer after a reading from the book of Micah? Or Nick Cave miss his cue by half an hour?  

No?  

Then I suppose you’ve yet to see the footage of Shane MacGowan’s funeral.   

On a cold December afternoon - in a Tipperary church which was full to bursting – family, friends and fans gathered to (in the words of the presiding priest) "hold, help and handle the loss of the great Shane MacGowan… to celebrate his song, his story, his lyric, his living." I watched the footage because I had heard rumours of dancing in the aisles, renditions of The Pogues’ songs on the streets, bible readings by Bono and prayers led by Jonny Depp. And I can confirm, the rumours were all true.  

People really did climb out of their pews to dance around Shane’s coffin to ‘Fairytale of New York’, a song which has just lost its maestro. Fans really did line the streets of Dublin to greet Shane’s body with raised glasses of Guinness and renditions of his most-loved songs. What’s more, Bono really did read the bible and Jonny Depp really did pray for ‘a deeper spirit of compassion in our world’. In fact, far more interesting (but far less documented) than the presence of Jonny Depp, was the presence of Shane’s raw and gritty Christian faith, which was so obvious throughout. It wasn’t just cultural Christianity on display here, it was far deeper than that. But alas, I’m getting ahead of myself - I’ll get back to that in a moment.  

There was defiant joy, immense grief, loud laughter and silent sobs. There was lament and there was celebration, there was bitter and there was sweet, there was light and there was darkness. It was raw and messy and awkward and authentic and, in every way possible, profound. I suppose you could suggest that it was a lot like Shane in that way.  

Indeed, this was no ordinary funeral.  

Nick Cave performed a rendition of ‘Rainy Night in Soho’, which has only cemented my opinion that it is the most romantic song ever written (we can argue about it later). And then there was the eulogy, given by the person that I like to think inspired the song that Nick had just performed: Victoria Mary Clarke, the woman who has loved, and been loved by, Shane MacGowan since she was twenty years old. And while it was the star-studded eccentricities that enticed me to watch the funeral, it is Victoria’s eulogy that has plagued me ever since. She delivered it with an eloquence befitting of a poet’s soulmate and the composure of someone who has been preparing to eulogise the man she loved her entire life.   

Victoria understood MacGowan completely, and through her words, she has helped us to understand him too. She told us how –  

"He wasn’t interested in living a normal life, he didn’t want a 9-5 or a mortgage or any of that stuff, he liked to explore all aspects of consciousness. He liked to explore where you could go with your mind…. He chose many, many, many mind-altering substances to help him on that journey of exploration. He really did live so close to edge that he seemed like he was going to fall off many times…"  

And I suppose therein lies the source, and sacrifice, of his genius. He was incredibly introspective, almost scarily so. It reminds me of another songwriter – a biblical one – King David, who once wrote:

‘Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting.’  

I’m wondering if Shane made similar requests of God, whether anyone would have the boldness to pray this line with as much literality as someone who was fascinated by ‘all aspects of consciousness’. Perhaps such introspective depths are reserved for the geniuses that are brave enough to ask God to take them there. And that got me thinking about other such geniuses - some of them present in that very church - who have plunged the depths of themselves and gifted us with the spoils through their art, those who follow their romantic longing’s lead, those who have an eye for the unseen. I can’t claim to fully understand it, but how interesting that those who live as ‘close to the edge’ as Shane did tend to either bump into oblivion (Kurt Cobain, Nick Drake, Ian Curtis) or God. Or, as in the case of Shane MacGowan, both.  

The reason I could never write a song like ‘Rainy Night in Soho’, is that Shane boldly went where I doubt I ever could - to the costly depths reserved for the brilliant. 

At one point, MacGowan was taking one hundred acid tabs a day, and Victoria recounted (with a hint of a giggle – her adoration of him utterly tangible) how, in the early days of their relationship, Shane carried an encyclopaedia of pharmacology around with him. This was so that he could look up each drug he was being offered before accepting it. I suppose to an explorer of consciousness, this encyclopaedia is as close to a compass as it gets. And so yes, there was darkness there. Deep and dangerous darkness. But Victoria wanted us to know that –  

"He didn’t just like to go to the dark places and the weird places, he also liked to go to the blissful and transcendent and spiritual places… he was intensely religious."

She evidenced this with a story drawn from the last months of his life, all of which were spent in hospital, when a priest had to confiscate Holy Communion from Shane – who had obtained it ‘illegally’ and taken it daily. You see, in the Catholic Church, Holy Communion has to be administered by a priest under specific circumstances. And so, Shane became, perhaps, ‘the only man in the world who’s been busted for Holy Communion’. But nevertheless, whenever he came to the end of himself, Shane found God. And while he held the pluralistic belief that no religion had a monopoly on God (hence the afore mentioned reference to the Priest displaying a Buddha), he was utterly devoted to Jesus.  

"I think what he was trying to get across was that there’s something in this stuff’ explained Victoria, ‘there’s something in Jesus that’s worth thinking about. It’s worth valuing. It’s worth exploring that Jesus is real."

I didn’t know this about Shane MacGowan; how actively he sought God, how deeply he enjoyed Jesus. But it makes complete sense. If one goes looking in the deepest places, they’re likely to find the deepest thing. Roam around the truest place, and eventually you’ll bump into the truest thing. 

 I, like Shane, believe that to be God. 

I suppose the difference, and the reason I could never write a song like ‘Rainy Night in Soho’, is that Shane boldly went where I doubt I ever could - to the costly depths reserved for the brilliant. Instead, I shall simply ponder how beautiful it is that God waits for the brilliant to notice him, even in those depths.   

Review
Culture
Film & TV
Mental Health
Trauma
5 min read

The battle between seen and unseen pain

Jesse Eisenberg explores how the generations cope with pain.

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

Two male cousins converse across the aisle of a train.
Kieran Culkin and Jesse Eisenberg.

In today’s ultra-developed world, where technological and medical advances have reached unprecedented heights, suffering remains an unsolved problem. While the World Health Organization claims the successful prevention, elimination, or treatment of more diseases than ever before, it also highlights significant increases in anxiety, depression, and stress-related disorders worldwide. This paradox raises questions not only about the root causes of mental health suffering but also about the way we understand its current prevalence and impact. Are today’s struggles any different to those others have experienced before us? Is the pain equally real? As we approach the eightieth anniversary of Holocaust Memorial Day, can we truly equate the silent struggles of contemporary emotional health challenges with the unimaginably harrowing experiences of those who endured the worst horrors of war, violence, and genocide?  

Jesse Eisenberg dares to tackle these complex questions with his directorial debut, A Real Pain, a masterful exploration of trauma, resilience, and the search for meaning. Co-starring Kieran Culkin in a career-defining performance, the film takes viewers on a journey that is part road trip, part comedy-drama, part historical reflection, and wholly compelling. I believe it offers a timely and deeply thought-provoking challenge to consider how we recognise and process pain across generations as well as understand the way pain shapes – and reshapes – our lives.  

In the film, Eisenberg and Culkin portray two estranged Jewish-American cousins, David and Benji, who embark on a shared mission to retrace the steps of their grandmother, a Holocaust survivor. What begins as a simple road trip to Poland quickly transforms into something much more as the brutal reality of intergenerational trauma and mental health struggles rise to the surface.  The film’s themes can be explored through three key lenses: the passing on of pain, the proximity of pain, and the problem of pain. 

The passing on of pain 

At its heart, A Real Pain is a story about legacy—the burdens and blessings passed down through generations. Though their shared grandmother is no longer alive, her story of survival, resilience, and eventual flourishing has left a profound impact on her descendants. Her story draws the cousins in, but it also draws them together and apart in different ways over the course of the trip. There is tragedy and comedy, and poignant moments of connection as well as frustration as Eisenberg explores how trauma echoes through generations, affecting different people in different ways, weighing heavily on those who did not live through the original events. This theme is handled with nuance showing both the strength and fragility that come from confronting a painful past. Ultimately it brings us to a new question – how do we honour the suffering of those who came before us while also finding our own path, or paths, to healing? 

The proximity of pain 

As the cousins delve deeper into their family’s history, the film juxtaposes the grandmother’s resilience in the face of antisemitism, war, and Holocaust with Benji’s struggles. Despite severe loss, grief and trauma, the grandmother went on to live a meaningful life. Benji on the other hand struggles to keep on top of his daily responsibilities, hold down a job, and maintain relationships. He struggles to find any meaning in his life and reveals he has attempted suicide. How, he wonders, did his grandmother find the strength to fight for her life against the backdrop of the Holocaust when he can’t even navigate the relative peace of middle-class America? This question seems to add to his despair. He seems thoroughly beaten.  

Eisenberg does not provide easy answers but instead invites viewers to wrestle with these complexities of life and death, resilience, and vulnerability. He forces us to confront our assumptions about suffering and strength. By making us reflect on which pain is more real, he seems to have found a way to challenge us both to honour the reality of past trauma and recognise the reality of the struggles faced by those around us.  He has certainly found a way to help us empathise both with the millions of people who are currently displaced and traumatised by violence, conflict, and displacement, and, equally, with the millions whose mental health is in tatters.   

The problem of pain 

At its core, A Real Pain tackles the universal question: what do we do with suffering? Do we bury it in the past? Do we pretend it does not exist? Do we insulate ourselves from the pain of others? Do we respond with frustration and anger or with patience and empathy? Do we accept pain as a tragic by-product of existence? Do we struggle under the burden of it? Do we let it defeat us? Do we find ways to learn from it? Can pain make us stronger? Can it make us better people? Does it point to something deeper within us or, indeed, something beyond us? 

Right in the middle of the film, David and Benji meet a survivor of the Rwandan genocide. who provides a stark reminder that the horrors of the Holocaust are not just consigned to history, that even today there are places where entire people groups are being targeted, destroyed, and displaced. This character has clearly found solace and meaning through his faith, in contrast to the cousins’ secular Jewish identities. The tension between belief and unbelief runs through the film and reflects the wider experience of many for whom pain has been a critical factor in their journey either to faith or away from it.  

For C.S. Lewis, the author of the Narnia chronicles who offered spiritual solace to the nation during the Second World War and who was personally familiar with suffering writes: “God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world.” Pain, for many Christians like Lewis is supposed to draw us towards faith – it is an urgent invitation to seek meaning and connection in a fractured world. Pain reminds us of our mortality and vulnerability, and our dependence not just on others, but perhaps too on an Almighty being who offers hope, healing and the promise of a life beyond this in a world where there is no more death, no more tears, no more pain.  

With A Real Pain, Jesse Eisenberg has crafted a film that will make you laugh and cry and think and discuss and reach out to others, or even to God.  This film invites you to reflect on the past, present and future, to wrestle with the pain we carry and to seek meaning beyond it. It’s a must-watch for anyone who dares to reflect on life’s most profound questions.  

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