It is perhaps a little bit surprising that one of the best films of 2021 is a Canadian low-budget horror movie in which a girl struggling to handle her parents’ slowly crumbling marriage befriends an imprisoned cosmic horror who looks straight out of a GWAR video.
This movie is very much a low-budget affair for better and for worse. The sound balancing is just painful. When I was watching this movie I couldn’t find my TV remote, which my daughter had dropped under the couch, and had to run over to the TV a dozen times to adjust the volume between whisper-quiet dialog scenes and cacophonous sound during action scenes. However this minor frustration was eclipsed by the sheer joy of watching a genre movie which was, by necessity, principally using practical effects. This film is absolutely brimming with wild and unique creature designs and every single one of them is either a puppet or a dude in a rubber suit and a ton of make up and it’s amazing. There is CGI in the movie but it revels in its fakeness. There’s no need for a photo-realistic integration of digital effects into a film when you literally have a robot shaped like a tank full of corpses spraying blood all over the title character in the midst of a fight. Psycho Goreman (PG for short) is a character whose whole schtick depends on him being out of place – a weird intrusion into the mundane lives of the protagonists – and so making the effects seem like weird intrusions doesn’t harm the movie. It makes it better. I honestly cannot praise the special effects team of this film highly enough. Psycho Goreman is a feast for (perverted) eyes.
This is also an incredibly funny movie. There’s a running joke throughout the film that PG is commanded by Mimi, the little girl who, as a result of a series of misadventures controls him, to explain some aspect of his history. The story will cut away to a depiction of his time as a galactic conqueror, replete with high-concept cosmic fantasy battles with a very Heavy Metal meets Gwar look only to cut back almost immediately as the children lose interest in the story and change the subject. This is a movie that delights in containing a vast back-story for its title character that you will never be fully satisfied by. The tease is the joke.
The humour of Psycho Goreman is a central strength. Matthew Ninaber and Steven Vlahos, collaborating on PG’s performance, have excellent comedic timing in this film. In an early scene, Mimi brings PG some magazines to keep him occupied while she and her brother are at school. She apologizes she wasn’t able to get him some porn and says at least she got him some fashion magazines with “hunky boys.” PG bellows, “I do not care for hunky boys,” glances at the magazine and then amends himself, “Or do I?” And the delivery is simply exquisite. In another scene Mimi tries to introduce PG to her parents and to reassure them about her terrifying new friend but PG keeps contradicting Mimi, telling her parents that they should worry, they should be afraid, he doesn’t mean well.
Ninaber and Vlahos’s performance here is a standout. Generally this movie is about as well acted as you’d expect of a low-budget film with a cast of unknown actors half of whom are children. The mumbly dialog delivery of Adam Brooks and Alexis Kara Hancey isn’t exactly improved by the poor audio quality although their under-stated performance of a couple at the edge of their relationship attempting to keep up appearances for the sake of their children includes good physical performances. In general, with the exception of the standout line delivery of Vlahos, weak dialog with good physical performance, is effectively the best possible summary for the performances in this film which remains a visual treat from beginning to end.
Psycho Goreman also succeeds by being a film that has something to say about its genre and that does so well, with a clarity in the articulation of theme and a care for how the often bizarre characterizations in the film lean into what it’s trying to say. Psycho Goreman starts from the standard cosmic horror idea that the universe is vast and humanity is insignificant. PG and the other denizens of Gygax occupy a cosmos that exists outside the bounds of time and of regular space. Their vast powers seem at once both technological, magical and biological in character in part because it constantly seems as if the words for their being escape us. Contemplating the relationship of Gygax and its creatures to earth brings to mind Bataille’s struggles in Inner Experience when he said, “Perhaps, for I can henceforth not conceive of my life, if not pinned to the extreme limit of the ‘possible.'” Bataille suggests imagining the extreme limit of possibility would require a superhuman intelligence and it seems as if Gygax exists if anything somewhere beyond that limit, in the outside that escapes a direct description.
This is served well both by the weirdness of the special effects and by the running gag of PG’s interrupted attempts to explain his back-story. We only ever get access to fragments of Gygax. The sense is that it’s too big, too strange. Everything within it is an intrusion into what we see as reality – it is, quite formally, Weird in the Fisherian sense of the word.
There is a conflict central to Gygax and it is a conflict central to Mimi’s family as well – that is the division between order and chaos. Chaos and order are both shown as multi-faceted. Chaos is the infinite creativity that Mimi brings to the invention of, “Crazy Ball,” but it is also Greg’s slovenly and entropic detachment from the maintenance of the household. Chaos is a creative energy and a destructive energy simultaneously. It is present in equal measure when Greg destroys the microwave trying to cook chicken breasts in it and when Greg remarks, when encountering PG’s lair, “this television won’t stop bleeding.”
Order is also shown as multi-faceted. It is the authoritarian dominance of the templars. Pandora is no more compassionate than PG. The main difference is that Pandora’s extreme violence is carefully motivated by a desire for obedience whereas PG sees his destruction as a form of art. He freezes one of his victims upon the precipice of death, the extreme limit of life, constantly cycling him through a cycle of agony and annihilation not because the man disobeyed him but just because he thought it would be beautiful. When one of the children nudges the victim who topples over and shatters, his disconnected mouth wheezing “thank you,” PG rages that they destroyed his masterpiece. In contrast, Pandora kills and tortures not for the sake of aesthetics but for utilitarian reasons: to create a disguise, to extract information, to create an ally, to keep allies in line. Pandora is worshipful and demands others worship, but in her piety she reveals the authoritarianism of the priest. In demanding obedience to her gods she demands obedience to herself. In his telling PG began his existence as her slave and absolutely nothing about Pandora suggests that her interpretation of order would be anything but welcoming of absolute mastery over all others. But on the other hand, order is necessary to keep the family household afloat. Susan is the one who makes sure bills are paid, meals are edible and people who need medical attention get it. She’s the one who keeps on top of chores and prevents everything from just falling apart. Likewise Luke’s loyalty and sense of responsibility to his family is a hallmark of order compared to Mimi’s, “champions don’t eat broccoli,” attitude.
This order / chaos conflict seems to almost fall within the rubric of Blake with PG standing in for Satan and Pandora for the angel of Blake’s memorable fantasy. Of course the thesis of The Marriage of Heaven and Hell is that religions have failed by proposing a divide between a damnable body with its energies and a divine soul with its reason:
the notion that man has a body distinct from his soul is to be expunged; this I shall do by printing in the infernal method, by corrosives, which in Hell are salutary and medicinal, melting apparent surfaces away and displaying the infinite which was hid.William Blake, The Marriage of Heaven and Hell
Blake established Milton’s Lucifer as the great satanic protagonist, the divine mover from whom all activity was begun. But he also presented this as a necessary reaction to the transcendent dominance of order and stasis over the world. The Marriage of Heaven and hell sees the moment of revelation, in which the unity of order and chaos becomes evident as an eschatological one, an apocalypse. “
The ancient tradition that the world will be consumed in fire at the end of six thousand years is true, as I haveWilliam Blake, The Marriage of Heaven and Hell
heard from Hell.
For the cherub with his flaming sword is hereby commanded to leave his guard at tree of life, and when he does the whole creation will be consumed, and appear infinite and holy
And, of course, PG does bring the apocalypse. Finally freed of all bonds, even freed of his dependence on the Gem of Praxidike by the power of friendship, he immediately incites the end of days. Even for hunky boys. Except not for Mimi’s family, because she’s his friend and he promised.
And this then gives us the sly subversion of cosmic horror which Psycho Goreman contains. Because, yes, the universe is vast and unknowable. Yes, beings exist that are so far beyond the limits of human experience that they fall away. And yes, they are engaged in a grand Manichean conflict that will inevitably end with an eschaton but for all that there’s this family at the heart and the silly, unimportant and trivial things they do: their games and songs, their conflicts and friendships fundamentally matter.
This isn’t some sort of reconciliation with order. There is no grand plan for Mimi and her family. She and Luke find the gem by accident, they awaken PG by accident. When PG transforms their friend Alastair into a giant shambling brain creature who communicates via touch-telepathy it isn’t because it’s part of some grand plan. It’s just this crazy thing that happens, arbitrary and absurd. There is no reconciliation with higher meaning here. Mimi snaps a crucifix over her knee in the build-up to the climax. The moment is organic, unbidden. It’s unclear even that Pandora’s gods are the same as the Christian God. But that doesn’t matter because they stand in for the same thing and that apocalypse of a frozen eternity under a white boot is rejected in favour of the more satanic apocalypse of PG’s liberation.
On love, Sartre says, “While I am attempting to free myself from the hold of the Other, the Other is attempting to free himself from mine,” this helps to encapsulates the dynamic that exists between Mimi and PG for the majority of the film. PG would like to be free of Mimi’s control while Mimi is just as trapped by the power she commands over PG. If she slips and he is able to take back the gem she knows a terrible revenge will be visited upon her. Mimi, more than anybody else in the movie has seen what PG is and chosen not to flinch away from it. For Sartre, love is the act of projects that put a subject, “into direct connection with the Other’s freedom.” Sartre characterizes this as a conflict, “precisely because I exist by means of the Other’s freedom, I have no security; I am in danger in this freedom.”
Psycho Goreman takes this theoretical statement and renders it text as Mimi must ultimately grant PG his freedom in order to save her family from Pandora, an act precipitated after her mother renounces Pandora’s gifts to protect Mimi from her. In each of these pairings: Susan’s protection of Mimi, Mimi’s freeing of PG and PG’s promise not to kill Mimi’s family we see two aspects: first – an affirmation of the freedom of the Other and second a willingness to step into danger thereby. The negotiation of love between Mimi and PG certainly is one of conflict and it’s one that follows a steady progression from mastery and toward mutual recognition and freedom.
Psycho Goreman presents an absurd and unlikely apocalypse in which one family, alone, is spared because of love, because Mimi recognized PG’s being, saw him as he was, and said he was free. In these acts of love and these recognitions of freedom we climb out of the void and create being, as Sartre proposes our being is constructed in the look of the other. This is something Bataille and Sartre agree on. Bataille says, “This infinite improbability from which I come is beneath me like a void: my presence above this void is like the exercise of a fragile power, as if this void demanded the challenge that I myself bring it, I – that is to say the infinite, painful improbability of an irreplaceable being which I am.” In both these cases being suspends itself above an absolute void, a limit of knowledge that cannot be breached. Psycho Goreman proposes vast Manichean conflicts arise beyond that void but when these conflicts enter into being, when their weirdness intrudes upon the world, even they fall sway to the bonds of mutual recognition upon which we build each other.