Analysis of ‘Salò’

Salò, or the 120 Days of Sodom (Salò o le 120 giornate di Sodoma) is a 1975 art horror film directed by Pier Paolo Pasolini. The screenplay, written by Sergio Citti and Pasolini, was based on the Marquis de Sade‘s unfinished pornographic novel of the same name (sans Salò, or). Pasolini updated the story, moving it from the Château de Silling in 18th century France to the final years of WWII, in fascist Italy, during the time of the fascist Republic of Salò.

The film stars Paolo Bonacelli (who also played Cassius Chaerea in the Penthouse Caligula film), Giorgio Cataldi, Umberto Paolo Quintavalle, and Aldo Valletti as four wealthy libertines who abduct, sexually abuse, torture, and ultimately murder a group of teenage boys and girls. The cast also includes Caterina Boratto, Elsa De Giorgi, and Hélène Surgère as three middle-aged prostitutes who tell erotic stories to inflame the lust of the libertines and inspire them to acts of depravity.

Salò was and still is controversial for its shocking depiction of sexual violence against the teenaged boys and girls, at least some of whom are believed to have been underage at the time of filming, though they all look as though they could be 18 or 19 years of age. For these reasons, Salò is considered one of the most disturbing films ever made. It has been banned in many countries.

As a gay communist, Pasolini was trying to make some harsh social critiques in the making of this movie, especially as a critique of capitalism and the atrocities of fascism. He was murdered by bitter anti-communists, who allegedly had in their possession stolen rolls of film from the movie, just after its completion. Still, despite the unsettling subject matter of the film (or rather, because of it), Salò has been highly praised by many critics.

Here are some quotes, in English translation:

[first lines: four men, sitting at a table, each sign a booklet] The Duke: Your Excellency.
The Magistrate: Mr. President.
The President: My lord.
The Bishop: All’s good if it’s excessive.

“Dear friends, marrying each other’s daughters will unite our destinies for ever.” –the Duke

“Within a budding grove, the girls think but of love. Hear the radio, drinking tea and to hell with being free. They’ve no idea the bourgeoisie has never hesitated to kill its children.” –the Duke

“Signora Vaccari is sure to soon turn them into first class whores. Nothing is more contagious than evil.” –the Magistrate

“I was nine when my sister took me to Milan to meet Signora Calzetti. She examined me and asked if I wanted to work for her. I said I would, if the pay was good. My first client, a stout man named Vaccari, looked me over carefully. At once, I showed him my pussy, which I thought was very special. He covered his eyes: “Out of the question. I’m not interested in your vagina, cover it up.” He covered me, making me lie down, and said “All these little whores know is to flaunt their vaginas. Now I shall have to recover from that disgusting sight.” –Signora Vaccari

“Homage to the rear temple is often more fervent than the other.” –the President

“On the bridge of Perati, there flies a black flag, the mourning of the Julian regiment that goes to war. On the bridge of Perati, there flies a black flag. The best young men lie under the earth.” –the Duke, singing

“We Fascists are the only true anarchists, naturally, once we’re masters of the state. In fact, the one true anarchy is that of power.” –the Duke

“It is when I see others degraded that I rejoice knowing it is better to be me than the scum of “the people”. Whenever men are equal, without that difference, happiness cannot exist. So you wouldn’t aid the humble, the unhappy. In all the world no voluptuousness flatters the senses more than social privilege.” –the Duke

“I remember I once had a mother too, who aroused similar feelings in me. As soon as I could, I sent her to the next world. I have never known such subtle pleasure as when she closed her eyes for the last time.” –the Duke

The Duke: [Renata is crying] Are you crying for your mama? Come, I’ll console you! Come here to me!
The President: [singing] Come, little darling to your good daddy / He’ll sing you a lullaby
The Duke: Heavens, what an opportunity you offer me. Sra. Maggi’s tale must be acted upon at once.
Female Victim: Sir, Sir. Pity. Respect my grief. I’m suffering so, at my mother’s fate. She died for me and I’ll never see her again.
The Duke: Undress her.
Female Victim: Kill me! At least God, whom I implore, will pity me. Kill me, but don’t dishonour me.
The Duke: This whining’s the most exciting thing I’ve ever heard.

The President: [while eating a meal of faeces] Carlo, do this with your fingers. [the President sticks two fingers in his mouth] And say, “I can’t eat rice with my fingers like this.”
Male Victim: [with fingers in his mouth] I can’t eat rice.
The President: Then eat shit.

“It is not enough to kill the same person over and over again. It is far more recommendable to kill as many beings as possible.” –Signora Castelli

“Idiot, did you really think we would kill you? Don’t you see we want to kill you a thousand times, to the limits of eternity, if eternity could have limits?” –the Bishop

“The principle of all greatness on earth has long been totally bathed in blood. And, my friends, if my memory does not betray me – yes, that’s it: without bloodshed, there is no forgiveness. Without bloodshed. Baudelaire.” –the Magistrate

[last lines: two young male guards are dancing with each other] Guard: What’s your girlfriend’s name?
Guard: Marguerita.

Four wealthy and politically powerful libertines–a duke (Bonacelli), a president (Valletti), a bishop (Cataldi), and a magistrate (Quintavalle)–discuss plans to marry each other’s daughters (without their consent, of course), as well as to abduct youths and maidens to abuse sexually and torture physically and mentally (and even kill some of them) over a period of four months.

These four libertines obviously represent the ruling class, though in the context of late fascist Italy (i.e., Mussolini and Hitler are about to lose the war), we can see their sadism as representing capitalism in crisis (fascism, properly understood, is a kind of hyper-capitalism). When such a crisis occurs, the gentle, smiling face of the liberal is revealed to be a mask covering the scowling face of fascism. Hence, the four men’s cruelty.

The victims, frequently if not always naked, represent the proletariat: exploited, brutalized, vulnerable, humiliated, and lacking the means to live freely. Recall Hamlet’s use of the word naked (‘stripped of all belongings, without means’ [Crystal and Crystal, page 292], as used in Hamlet, Act IV, Scene vii, lines 43-51), to understand the symbolic meaning of the victims’ nakedness.

The studs, or fouteurs (“fuckers”) in Sade’s story (Sade, page 80), as well as the young male collaborators, or guards (dressed in the uniforms of the Decima Flottiglia MAS) represent the police and standing army of the bourgeois state. They are comparable to the militarized police of today. Without them, the four libertines would have no power, and the same, of course, goes for the state.

These young men are all rounded up to work for the four libertines, and only one of them, Ezio, is reluctant to do so. Indeed, when the guards apprehend the libertines’ daughters, all as members of the bourgeoisie who normally would be used to much better treatment (apart from their fathers’ previous rapes of them, as understood in Sade’s novel), Ezio apologizes to the women, saying he must obey orders. If only all of these thugs could understand that some orders shouldn’t be obeyed, such horrors as those seen in this movie wouldn’t happen.

But how does one get through to class collaborators?

Since capitalism is sheer hell for the poor–as I observed in my analysis of American Psycho, another story involving brutal violence inflicted by the rich–it is appropriate that Salò be divided into sections reminding us of Dante‘s Inferno: Anteinferno, Circle of Manias, Circle of Shit, and Circle of Blood. Abandon all hope, ye proletarians who enter here.

None of the four libertines are named, and the studs and collaborators aren’t often called by name. The three middle-aged prostitute storytellers are named, but the piano player isn’t; and of the victims who are named, most have names equal or approximate to those of the actors portraying them, as if naming them was an afterthought by Pasolini. Thus, we aren’t very conscious of the names of many of the characters. This near-anonymity reinforces the sense of emotional distance, the alienation, felt not just between all the characters, but between them and us, the audience.

Indeed, one of the many reasons that this film is so disturbing to viewers, as has been noted by critics, is how we cannot get close to any of the characters, there being too many of them to focus on any; so it is difficult to empathize with, to care for, any of them individually (except for shit-eating, motherless Renata and the daughter who is tripped and raped at dinner, and these are only a few incidents, not plot points drawn out for the full length of the film), and the ability to empathize with individual characters is crucial for grounding in the story, for being able to enjoy it.

We pity the victims in a general sense, we pity them en masse, but we can’t follow any individual character arcs. There is no sense of anyone growing, developing, or changing; it’s just victims entering a sea of trauma and swimming through undifferentiated torment from beginning to end.

We know the victims are doomed, and that their depraved masters are irredeemable. There’s nothing anybody can do to help the victims, so all that there is here is a sadistic stasis throughout. Lasciate ogne speranza,…

In Sade’s novel, the characters are grouped and categorized in a manner almost like taxonomy: the four libertines, the prostitute storytellers, the libertines’ daughters, the huit fouteurs, the four elderly, ugly women, etc. The numbers of characters are often reduced (e.g., four studs instead of eight) in the film, and Sade generally names the characters, but this sense of ‘taxonomy’ is retained in Salò.

This categorizing of characters is significant in terms of the Italian fascist context of the film, since Mussolini wanted his fascist society to be broken up into corporate groups of people according to the functions they were meant to perform in society (syndicates). When Mussolini spoke of “corporatism,” this is what he meant, not the corporatocracy that we see today, the unholy alliance of business corporations with the state, which is really just the logical extreme that capitalism comes to.

The fact that the libertines allow their daughters to be abused and killed doesn’t in any way detract from them also being symbolic of the bourgeoisie. The daughters are every bit as representative of capitalists–that is, the less fortunate ones–as their fathers are. Recall Marx’s words: “One capitalist always strikes down many others.” (Marx, page 929)

Apart from the fact that their fathers’ cruelty to them is a reflection of the patriarchal family, especially cruel in a fascist context, the daughters as victims can be seen as representative of, for example, the Jewish petite bourgeoisie up until the Nazis stripped them of their rights with the Nuremberg Laws. Hence, the daughters being stripped naked and forced to stay naked throughout the four months, humiliated, made to serve everyone’s meals and to endure being spat on by the guards and raped by the studs.

Indeed, the first scene in which the daughters appear as naked waitresses is one that I find to be among the most painful to watch. What we see here is the essence of fascism: the guards and studs, as class collaborators instead of joining in solidarity to overthrow the ruling class, would rather target and bully a select portion of the petite bourgeoisie, symbolized by the daughters.

That poor daughter who is tripped and raped by one of the studs, while the others watch and laugh at her–the bourgeois fathers would rather sing a song together than help the girl. This is the essence of the bourgeois family: being more concerned with maintaining power and prestige than even with helping their own children.

Marx, in The Communist Manifesto, wrote of how there is no meaningful sense of family among the proletariat: “On what foundation is the present family, the bourgeois family, based? On capital, on private gain. In its completely developed form this family exists only among the bourgeoisie. But this state of things finds its complement in the practical absence of the family among the proletarians, and in public prostitution…Do you charge us [communists] with wanting to stop the exploitation of children by their parents? To this crime we plead guilty.” (II: Proletarians and Communists)

Indeed, with all the teen victims snatched away from their parents (and Renata actually having witnessed the murder of her own mother, who tried to save her), we can see the truth of Marx’s observation. To make matters worse, though, we see this injustice to the family extended to that of the bourgeoisie itself, in the form of the libertines’ abuse of their daughters. The psychopathic and narcissistic libertines have no qualms at all about abusing their own flesh and blood.

The prostitutes, catering on the one hand to libertine lust with their erotic storytelling, and on the other hand being far less vicious to the victims, can be seen to represent the liberal wing of the bourgeoisie. The ruling class maintains its power over us with a kind of one-two punch: the liberal jab, and the conservative right-cross.

When liberals are elected, they give the people the false hope that all will be well with their modest reforms, which don’t really help the people in any meaningful way, but rather exist as concessions that keep us at bay and stave off revolution. Then, when we’re comfortable and complacent, conservatives get elected and create harsher legislation, which we hate but ultimately get used to, so no attempt is ever made, when liberals get reelected, to reverse the hated new laws. One-two punch.

We can see such a situation as symbolized by how, for example, Signora Vaccari holds naked Renata in her arms as a mother would her child. Yet it isn’t long after that that the trembling, traumatized girl is forced into a mock marriage with Sergio during the ceremony of which the Duke fondles a number of the male and female victims; then the boy and girl are pressured to fondle each other, then they are raped by the libertines to stop them from consummating their own ‘marriage.’

Later, at the beginning of the Circle of Blood, the duke, president, and magistrate, all in women’s clothes, growl at the weeping victims, demanding that they smile and laugh during this ‘joyous’ occasion of a mock wedding between the libertine ‘brides’ and the stud grooms. Vaccari and the piano player (played by Sonia Saviange) improvise jokes to make the victims laugh. We all know, however, that this is only a brief respite from the teens’ endless frowning.

Another way that the prostitute storytellers can be seen as symbolic of liberals is in how their lewd stories parody, and thus can represent, our permissive pop culture, with its gratuitous swearing in Hollywood movies and sexually suggestive pop and rock songs. We seem to be liberated with such indulgences, but in our growing poverty, we aren’t.

The scene in which the libertines have the victims, including their daughters, crawl naked on all fours and bark like dogs to be fed is significant. I suspect they have been starved, and the only way they can hope to be fed is to degrade themselves in this way. It makes me think of how capitalists use charity to create the illusion that their philanthropy is generosity rather than just good public relations. Poverty is solved by a socialist reorganizing of society, providing guaranteed housing, healthcare, employment, education, etc., not giving occasional ‘charitable’ dollars to the poor.

When the poor are given alms out of pity, that pity is really condescension coming from the ruling class. And in Salò, when one of the male victims (Lamberto) refuses to be so degraded, the magistrate whips him until he passes out. Later, the magistrate hides nails in some food and feeds it to one of the daughters, who screams in pain on having the nails stab into her mouth. Some charity.

From the Circle of Manias we go to an even more torturous one, the Circle of Shit. It is appropriate that this one be in the middle of the movie, for as film scholar Stephen Barber has observed, Salò is centred around the anus. This is true not only because of the revolting coprophagia that we see, but also in all the sodomy, that is, all the gay sex.

On one level, the coprophagia–at the dinner table in particular–represents our society’s overindulgence in junk food. When you see a fork or a spoon raising a turd from a plate up to one’s ever-so-reluctant mouth, think of a McDonald’s hamburger.

On a deeper level, though–and this is especially evident in the notorious scene in which the Duke defecates on the floor and forces Renata to eat it–the coprophagia can be seen to represent the splitting-off and projection of hated aspects of oneself (understood as internal objects of the negative aspects of one’s parents), to be introjected by others. Melanie Klein observed that a baby, experiencing what she called the paranoid-schizoid position, would engage in projective identification, ejecting unwanted parts of itself and making its mother receive those projections, which in unconscious phantasy often come in the forms of faeces or urine.

Wilfred Bion took Klein’s notion of projective identification further, stating that babies and psychotics use it as a primitive, pre-verbal form of communication. Bion‘s theory of containment is normally applied to a mother’s soothing of her distressed, agitated baby, or to a therapist dealing with a deeply disturbed patient. Negative containment (see Bion, pages 97-99), however, results when a narcissistic or psychopathic parent, or therapist–or in the case of Salò, the four libertines–do the opposite of soothing, worsening the agitation of the baby, patient, or Salò victims, so that the distress changes into a nameless dread.

The container, or receiver of the stressful emotions (the parent or therapist), is given a feminine symbol, implying a yoni; the contained, or projection of those emotions (those of the baby or patient), is given a masculine symbol, implying a phallus. So the process of containment can, in turn, be symbolized by the notion of making love. In Salò, however, the container isn’t symbolized by the yoni, but by the anus.

The soothing of containment as symbolized by lovemaking, therefore, has relevance in Salò only in the context of homosexual sex, hence the homoeroticism in the film shouldn’t be surprising. The only mutually pleasurable sex in this film is between libertines and their willing gay partners (symbolic class collaborators), i.e., the bishop and his stud, and the duke and his catamite (Rino), one of the few boys among the victims who, because of his willing submission, isn’t brutalized. Apart from these oases from abuse (including some lesbian sex among the female victims), there is only rape.

This rape, be it penile/vaginal or anal rape, is all a symbol of the negative containment described above. The libertines, studs, and guards project their viciousness onto their victims, either in the form of rapes, or, using their shit as the contained, they project their cruelty into their victims’ mouths, another container.

The resulting trauma is the victims’ nameless dread. The introjectively identified cruelty is then manifested in the victims when they later betray other victims, or when Umberto, a victim promoted to guard/collaborator to replace Ezio, calls the boy victims “culattoni!” (faggots!)

One doesn’t have to accept Freud‘s theory of anal expulsiveness (i.e., drive theory) to see its symbolic resonance as applied to Salò. Two noteworthy traits associated with anal expulsiveness are cruelty and emotional outbursts, as are seen plentifully among the libertines in this film. Psychopathy, antisocial personality disorder, and narcissism are understood to be caused to a great extent by childhood trauma, which is then projected onto others in the negative container/contained way described above. It’s easy to believe that the four libertines were abused as children, then grew up to be abusers themselves; the same goes for the studs and guards.

At the beginning of the Circle of Blood, we shouldn’t mistake the libertines’ cross-dressing for transgenderism. If anything, their transvestitism and gay marriage to the studs is a fascist mockery of the LGBT community. These are the kind of men who would put muscular transwomen into sporting competitions with cis-women to ensure that the latter lose every time. It’s a typical divide-and-conquer tactic that the ruling class uses to keep the people distracted from revolution.

Fascists and Nazis, of course, have never tolerated the LGBT community. Even Ernst Röhm, the gay leader of the SA, was an exception proving the rule. He was only grudgingly tolerated by Hitler until the Night of the Long Knives, when the Nazis eliminated all of their potential political enemies, using the very politically powerful Röhm’s homosexuality as a rationale to have him killed (apart from an unsubstantiated claim that he was trying to wrest Hitler from power, the so-called “Röhm Putsch”). So when we see any gay sex or cross-dressing among the libertines, none of it should be understood as an affirmation of LGBT rights: it’s just that those four men can do anything they like, because they can, because they have the power.

The mounting suffering of the victims, and their powerlessness, causes their alienation to grow, meaning–apart from the occasional lesbian sex we see–they never feel any sense of solidarity, togetherness, or mutual aid. So when the bishop comes into their sleeping areas and threatens them with punishment for breaking any of their little rules, the victims promptly betray their fellow sufferers so they can save their own skins. This culminates in the betrayal of Ezio, the only guard who obeys the libertines with reluctance.

He is found making love with a black servant girl, offending not only the libertines’ disgust at the sight of penile-vaginal sex (and the implication that the boy and girl are fucking because they love each other, like the husbands and wives they lampoon with their mock marriages), but also arousing their abhorrence of interracial sex. And Ezio’s final offence is his raised fist: the two naked lovers are then shot.

The lovers’ nakedness shows their proletarian identification with the victims. His bold standing there, frontally nude (before four men with lecherous desires for young male bodies) and raising his fist, emphasizes his defiance of their hegemony.

They hesitate before killing him. Is it their lustful reluctance to waste a beautiful body they haven’t taken the opportunity to enjoy? Is it awe at his boldness, when he has absolutely no means to defend himself or fight back (refer above to Hamlet’s use of the word naked)? Is it shock at his unexpected socialist salute, indicating their unwitting employment of one they’d deem a traitor?

The only other reluctant collaborator among them is the piano player, who upon realizing the full extent of her employers’ murderous designs, jumps out of a window and kills herself. Such is the despair that so aggravated a form of right-wing hegemony can arouse in those who love freedom.

Finally, the libertines choose those victims they’ll have murdered, including all their daughters. Wearing blue ribbons around their arms, they await their doom, the daughters sitting in a large bin filled with shit. The daughter who was tripped and raped by the stud at dinner, imitating Christ on the Cross, shouts, “God, God, why have you abandoned us?” When a parent frustrates his or her children (or in this case, abuses them), their oft-used defence mechanism is splitting the parent into absolute good and bad, with a wish to expel the bad parent and keep the good one near; in this case, God as the good father is gone, while the libertines as all-too-bad fathers are all-too-present.

Not only are these victims murdered, they are killed in the most agonizing, sadistic, and drawn-out of ways. The boy Sergio is branded on the nipple. The daughters are raped one last time, one of them killed by hanging. The boy Franco has his tongue cut out. Renata’s breasts are burned, as is a boy’s penis, and a girl is scalped.

The libertines, studs, and guards are the gleefully willing perpetrators, of course, but each libertine goes inside the house to take a turn to watch the murders, which occur outside, from a window, viewing the cruelty through small binoculars. This voyeurism is comparable to our watching of violence in movies and on TV: we’ve seen so much of it that we’re desensitized to it; the voyeurs’ watching of the violence from farther away symbolizes our emotional distance from such violence when we see it on TV and in film.

The two guards we see at the end of the film, two boys dancing to music–can be seen as another fascist mockery of the LGBT community. One of them has a girlfriend named Marguerita–I don’t think he is bisexual.

The horrors seen in this film should be understood as prophetic, a dire warning of a reality that is more and more apparent each coming year. The film’s sadism only symbolizes that reality, but it’s no less of a reality just because of symbolism. Neoliberal capitalism hadn’t yet come into its own as of the mid-Seventies, but Pasolini knew that all of the imperialist ingredients were already on the table. The fascist shit dishes were going to be made and eaten, and quite soon: he could smell them.

Analysis of ‘The Lighthouse’

The Lighthouse is a 2019 psychological horror film co-written and directed by Robert Eggers, derived from a story by him and his brother, Max Eggers. It stars Willem Dafoe and Robert Pattinson, who play two wickies in the late 19th century. They take care of a lighthouse on an island off the coast of New England, but a storm causes them to be stranded and isolated there, and soon they end up losing their minds and trying to kill each other.

The Lighthouse is considered one of the best films of 2019, having been nominated for Best Cinematography at the 92nd Academy Awards. Unusually, it was shot in black and white, with a nearly square, 1.19:1 aspect ratio, causing the sides of the screen to be black, which adds to the intended claustrophobic feeling.

Here are some quotes:

“Should pale death, with treble dread,
Make the ocean caves our bed,
God who hear’st the surges roll
Deign to save our suppliant soul.” –Thomas Wake

“And I’m damn-well wedded to this here light, and she’s been a finer, truer, quieter wife than any alive-blooded woman.” –Thomas Wake

Ephraim Winslow: Say, why is it bad luck to kill a gull?
Thomas Wake: In ’em’s the souls of sailors what met their maker. You a prayin’ man, Winslow?
Ephraim Winslow: Not as often as I might. But I’m God-fearin’, if that’s what you’re askin’.

“And if I tells ye to yank out every single nail from every moulderin’ nail-hole and suck off every speck of rust till all them nails sparkle like a sperm whale’s pecker, and then carpenter the whole light station back together from scrap, and then do it all over again, you’ll do it! And by God and by golly, you’ll do it smilin’, lad, ’cause you’ll like it. You’ll like it ’cause I says you will! Contradict me again, and I’ll dock your wages.” –Thomas Wake

“Doldrums. Doldrums. Eviler than the Devil. Boredom makes men to villains, and the water goes quick, lad, vanished. The only med’cine is drink. Keeps them sailors happy, keeps ’em agreeable, keeps ’em calm.” –Thomas Wake

Thomas Wake: What?
Ephraim Winslow: What?
Thomas Wake: What?
Ephraim Winslow: What?
Thomas Wake: What?
Ephraim Winslow: What?
Thomas Wake: What?
Ephraim Winslow: What?

Thomas Wake: Damn ye! Let Neptune strike ye dead Winslow! HAAARK! Hark, Triton, hark! Bellow, bid our father the Sea King rise from the depths full foul in his fury! Black waves teeming with salt foam to smother this young mouth with pungent slime, to choke ye, engorging your organs til’ ye turn blue and bloated with bilge and brine and can scream no more – only when he, crowned in cockle shells with slitherin’ tentacle tail and steaming beard take up his fell be-finnèd arm, his coral-tine trident screeches banshee-like in the tempest and plunges right through yer gullet, bursting ye – a bulging bladder no more, but a blasted bloody film now and nothing for the Harpies and the souls of dead sailors to peck and claw and feed upon only to be lapped up and swallowed by the infinite waters of the Dread Emperor himself – forgotten to any man, to any time, forgotten to any god or devil, forgotten even to the sea, for any stuff or part of Winslow, even any scantling of your soul is Winslow no more, but is now itself the sea!
Ephraim Winslow: Alright, have it your way. I like your cookin’.

“Why’d ya spill yer beans?” –Thomas Wake

Ephraim Winslow: You think yer so damned high and mighty cause yer a goddamned lighthouse keeper? Well, you ain’t a captain of no ship and you never was, you ain’t no general, you ain’t no copper, you ain’t the president, and you ain’t my father — and I’m sick of you actin’ like you is! I’m sick of your laughing, your snoring, and your goddamned farts. Your goddamned…Goddamn yer farts! You smell like piss, you smell like jism, like rotten dick, like curdled foreskin, like hot onions fucked a farmyard shit-house. And I’m sick of yer smell. I’m sick of it! I’m sick of it, you goddamned drunk. You goddamned, no-account, son-of-a-bitch-bastard liar! That’s what you are, you’re a goddamned drunken horse-shitting — short — shit liar. A liar!
Thomas Wake: Y’have a way with words, Tommy.

O what Protean forms swim up from men’s minds, and melt in hot Promethean plunder, scorching eyes, with divine shames and horror… And casting them down to Davy Jones. The others, still blind, yet in it see all the divine graces and to Fiddler’s Green sent, where no man is suffered to want or toil, but is… Ancient… immutable and unchanging as the she who girdles ’round the globe. Them’s truth. You’ll be punished.” –Thomas Wake

Dominant themes in the movie involve symbolism related to various aspects of Greek myth, and to variants of the Oedipus complex, among other psychoanalytic concepts. Thomas Wake (Dafoe) and Ephraim Winslow (Pattinson) are seen going on a boat to the small island whose lighthouse they are to tend. The tints and shades of grey we see add to the gloomy, dismal atmosphere. Elderly Wake will be a father figure to Winslow, whether the latter wants this relationship or not.

Wake bosses Winslow around, threatening to dock his wages if he’s insubordinate. In this tension, we see not only the conflict of a symbolic father/son relationship, but also the alienation felt between workers, the contradiction of those in superior and inferior positions.

The filming in black and white reinforces the feeling of psychological splitting, or of what’s often called black-and-white thinking. As a father figure to Winslow, Wake is experienced by his ‘son’ symbolically as both the good and bad father. For not only is there the domineering aspect of Wake, but also a comradely side, that is, when the two men begin drinking together and merrily singing sea shanties.

This splitting adds nuance and complexity to the symbolically Oedipal feelings Winslow has for Wake. Sometimes the young man hates his ‘father,’ and sometimes he loves him; that is, sometimes there’s the normal Oedipus complex, and sometimes there’s the negative version of it.

Now, such is the relationship between Winslow and his symbolic father…but what of his relationship with a symbolic mother? She is expressed in a number of indirect ways. She can be seen in the sea–Thalassa, the sea-goddess (Put another way, La mer est la mère.). She can also be seen in the shrieking mermaid of whom Winslow has masturbatory fantasies. She is a variation on the Harpy-like, squawking sea-gulls, since the Harpies, half-woman, half-bird, are also like the half-woman, half-bird Sirens…and mermaids can be seen as having evolved from the Sirens. But Mother is best seen in the light of the lighthouse, a lunatic-inspiring lunar ball shining in the night–therefore, a symbol of Selene, the moon-goddess.

We see the Oedipus complex symbolized here in how Winslow craves a chance to go up to the top of the phallic lighthouse to experience up close the ecstasy-inspiring light that Wake is always enjoying, but which Wake will never permit him to enjoy. This prohibition symbolizes what Lacan called the nom du père, or the Non! du père, the father’s law against his son’s being the phallus for his mother.

Instead, Winslow has to make do with satisfying his Oedipal feelings for Mother by transferring her elsewhere, to either the mermaid he fantasizes and hallucinates about, or through masturbating to the scrimshaw mermaid he’s found hidden in a hole in the mattress of the bed he’s using, a bed formerly used by the man he’s replacing as Wake’s subordinate, a man who–according to Wake–went mad believing there’s “enchantment in the light.”

Winslow’s finding of the mermaid scrimshaw in the mattress is symbolic of the return of repressed Oedipal feelings, which resurface in unrecognizable forms (Who would consciously associate his mother with a mermaid?).

Now, just as Winslow’s symbolic father has been split into good and bad, into the pleasant and frustrating aspects of Wake’s personality, so is the symbolic mother thus split. We’ve already seen the good mother in the Oedipally-desired forms of the light of the Fresnel lens and the mermaids; but the bad mother is equally apparent in many forms, such as when Thalassa is stormy, and when she is in her Harpy-like, sea gull form.

Winslow often has to tend to the yonic cistern, stirring the slimy liquids inside it with a phallic stick. As he does this and other onerous duties, he encounters an irritating, one-eyed gull that obstructs his path or stares at him with that confrontational eye.

He is warned by Wake not to harm any of the gulls, as they apparently house the souls of dead sailors, and thus hurting or killing them will bring bad luck. The one-eyed gull isn’t only to be associated with the female Harpies, and hence only with the bad mother; its one eye also invites an association with the male Cyclops. When Odysseus blinded Polyphemus, he incurred the wrath of the Cyclops’s father, Poseidon; similarly, when Winslow kills the gull, especially in that violent, malicious way, he incurs the wrath not only of the gulls (whose Harpy association is in turn connected with the winds), but also of the sea-god.

My point is that we see both the gulls and the sea as male and female at the same time. The one-eyed gull is a female Harpy and a male Cyclops; the sea is female Thalassa and male Poseidon, or Neptune, as Wake calls him. This male/female combination, symbolic of Mother and Father, gives us Melanie Klein‘s terrifying combined parent figure, the phallic mother. For just as there’s splitting into opposites in this film, so is there a dialectical unifying of them, too.

The combined parent figure is also seen in Winslow’s hallucination–towards the end of the film, when he’s been punching Wake on the floor–that Wake is the mermaid, her thumb in Winslow’s mouth and him erotically sucking on it. Then, Winslow sees not her, but an effeminate-looking Wake looking up at him and grinning mockingly. On several occasions, Wake sees Winslow as androgynous, too, saying the boy is “pretty as a picture,” and “with eyes bright as a lady.”

This merging of opposite sexes is just one example of the merging of opposites seen in the film. The names of Wake and Winslow, with their shared Ws, as well as their shared name of Thomas (i.e., when we learn that Ephraim Winslow is really Thomas Howard), means that the two of them can be seen as doubles of each other.

This doubling of Wake and Winslow, or Thomas and Thomas, means that the line separating the two men is blurred. Each man is a metaphorical mirror of the other. Just as Winslow has a symbolically Oedipal (i.e., murderous) attitude towards Wake, so does Wake have a kind of ‘Laius complex‘ towards his symbolic son. Both men have urges to kill, or at least injure, each other.

Just as Thomas Howard, motivated by murderous urges, allowed the real Ephraim Winslow to die during their logging job in Hudson Bay, Canada; so can it very well be that Wake has killed his previous subordinate, using the ‘madness’ story to cover up his crime. This could be regardless of whether or not Winslow has hallucinated seeing the head of his predecessor in the lobster trap.

Both men project their crimes, their madness, and their vices onto each other. They accuse each other of smelling bad: Wake says Winslow “smell[s] of shit”; Winslow gripes about Wake’s frequent farting, and that the old man smells of “piss” and “jism” (a projection of Winslow’s own masturbating with the mermaid scrimshaw).

Wake uses an ax to hack up the dory Winslow was hoping to escape in, then he chases Winslow with it; afterwards, Wake claims it was Winslow who was wielding the ax. Wake judges Winslow for engaging in “self-abuse” with the scrimshaw; yet when Wake is up with the Fresnel lens at the top of the lighthouse, he’s undressed and sits in awe of his “wife,” suggesting a symbolic sexual union with “her.” His hogging of the light to himself suggests a jealous lover, the father refusing to allow his son to indulge in his Oedipal appetites.

When Winslow, or Thomas Howard, really, confesses to his criminal negligence in not saving the life of his foreman in Canada, the real Ephraim Winslow (a man whose white hair suggests a man old enough to be Howard’s father, and who bossed Howard around as Wake does, and as a father would his son, thus engendering more murderous Oedipal fantasies), Wake describes the confession as ‘spilling one’s beans,’ which invites comparison with Wake’s farting. Both men have filth that they wish to expel (recall the possibility that Wake killed Winslow’s predecessor).

So the many points of similarity between the two men suggest a fading of each man’s individuality, a merging of their identities, just as there’s a merging of seagulls with Harpies, Sirens, and mermaids, and there’s a merging of Thalassa with Poseidon, Oceanus, and Pontus (i.e., male and female sea deities). In fact, even Wake is equated with Poseidon when he curses at Winslow, invoking Neptune, for not liking his cooking, and when the old man is seen naked on the outer balcony of the lighthouse with Winslow (who hallucinates a double of himself), in a dramatic posture imitative of Neptune.

This merging of identities, this blurring of boundaries between people, is symbolized by the Chaos-like, crashing waves of the ocean, especially during the storm. Liquids, like water and alcohol, are formless: they have only the shapes of their containers. So the Chaos and formlessness of the ocean water has its parallel in the wild madness associated with liquor. Poseidon’s identity is thus merged with that of Dionysus.

To cope with their isolation and the misery that is associated with their work, Wake and Winslow indulge in the manic defence of getting drunk. The Harpy-like seagulls, getting revenge on Winslow for killing the one-eyed gull, bring on the winds and rain that ruin the men’s provisions, rather similar to how the Harpies shat on blind Phineus‘ dinner table. The two men dig up a crate of liquor, and their Dionysian revelry intensifies.

In The Birth of Tragedy, Nietzsche wrote of the difference between individuating Apollo and his opposite, Dionysus, whose wild ecstasies, ritual madness, and dismembering, mutilating Maenads destroyed all sense of individuality, returning us all to that original, formless Chaos: ‘…we might say of Apollo that in him the unshaken faith in this principum [individuationis] and the calm repose of the man wrapped up in it receive their most sublime expression; and we might call Apollo himself the glorious divine image of the principium individuationis, through whose gestures and eyes all the joy and wisdom of “illusion,” together with its beauty, speak to us.

‘In the same work Schopenhauer has depicted for us the tremendous terror which seizes man when he is suddenly dumfounded by the cognitive form of phenomena because the principle of sufficient reason, in some one of its manifestations, seems to suffer an exception. If we add to this terror the blissful ecstasy that wells from the innermost depths of man, indeed of nature, at this collapse of the principium individuationis, we steal a glimpse into the nature of the Dionysian, which is brought home to us most intimately by the analogy of intoxication…’

‘…Under the charm of the Dionysian not only is the union between man and man reaffirmed, but nature which has become alienated, hostile, or subjugated, celebrates once more her reconciliation with her lost son, man…Now the slave is a free man; now all the rigid, hostile barriers that necessity, caprice, or “impudent convention” have fixed between man and man are broken. Now, with the gospel of universal harmony, each one feels himself not only united, reconciled, and fused with his neighbor, but as one with him, as if the veil of māyā had been torn aside and were now merely fluttering in tatters before the mysterious primordial unity.’ (Nietzsche, pages 36-37)

Drunken Wake and Winslow, dancing and singing sea shanties, are experiencing this ecstatic madness, this “union between man and man.” Yet, as with the dialectical relationship between all opposites, the heights of heaven and pleasure are quickly coupled with the depths of hell and pain. The shift from individuated, differentiated Apollo to undifferentiated Dionysus is paralleled by the result of what Lacan called foreclosure, a repudiation of the Name of the Father and of the Symbolic Order (i.e., the Oedipal refusal to give up Mother, as we see in Winslow’s continued craving of the Fresnel lens light), that result being the madness of the undifferentiated Real Order.

Now, excessive drinking has been known to worsen mental illness; and Winslow–in his guilt over what happened to the real Winslow, stealing the dead man’s identity (a symbolic identification with the Father) and not taking responsibility for his negligence–has already been seeing things. The punitive superego, derived from the internalized objects of his parents, is driving him mad with guilt. Wake’s and Winslow’s partying will lead to Maenad-like violence soon enough.

Their drunken hugging…and near kissing…quickly shifts to homophobic fisticuffs. In this contrast, we see the symbolizing of the love/hate, Oedipal relationship between father and son. Part of the hate aspect of that relationship is the son’s fear of castration by his father; and Wake’s earlier confiscation of Winslow’s filched knife is symbolically such a castration, as is Wake’s docking of Winslow’s wages. Further unmanning of the young man is seen when, after he complains of everything he can’t stand about Wake, the old man puts him in his place by describing him as a spoiled crybaby.

Finally, Winslow turns the tables on Wake by beating him to a pulp, during which the young man hallucinates seeing the mermaid again; then he sees Cthulhu-like tentacles, symbolic of the chthonic area of Mother Earth, wrapping themselves around his neck. He hallucinates some more, seeing Wake decked out effeminately (i.e., the symbolic combined parent figure), but he keeps punching the old man. Having been called “dog” by Wake (and the real Winslow) for so long, Thomas Howard now makes Wake into his more-or-less literal dog, forcing him to be led about on a leash.

This turning of the tables, a switching of master and servant, reinforces the doubling of both Thomases. The burying of Wake alive, in the chthonic underground of Mother Earth, symbolically recalls the Cthulhu/chthonic tentacles, and is another representation of the combined parent figure.

Winslow steals Wake’s keys (more symbolic castration, but this time the ‘son’ is the perpetrator, like Cronus, and the ‘father’ is the victim, like Uranus). Wake tries to kill Winslow (like Laius trying to kill baby Oedipus by exposure), but Winslow successfully kills Wake (like Oedipus killing Laius where the three roads meet). These switches of father/son role-play once again reinforce the sense that there’s no real boundary between the two men.

Winslow finally gets to the Fresnel lens, and experiences firsthand the light of the symbolic Mother. His Oedipal fantasy has been fulfilled at last. The transgressive jouissance he enjoys, a sinful, forbidden pleasure spilling over into pain, is him seeing those eye-like, revolving circles-within-circles, the eyes of a loving mother looking back at him, returning his desire to him, and satisfying it. He puts his hand into the lens, symbolic of entering her sacred yoni.

He screams in his mad ecstasy, then falls down the spiral staircase; for no one can enjoy such excessive pleasure without suffering the consequences. For the sin of his “hot Promethean plunder,” he suffers the same fate as the naked Titan chained to a mountain. A gull tears at his innards, just as an eagle ate the liver of Prometheus.

Never mess with the sea-gods. Don’t be unnatural with Mother Nature.

Analysis of ‘A Cure for Wellness’

A Cure for Wellness is a 2016 psychological horror film written for the screen by Justin Haythe and directed by Gore Verbinski, based on a story they wrote together. It stars Dane DeHaan, Jason Isaacs, and Mia Goth.

Haythe and Verbinski were inspired by Thomas Mann‘s novel, The Magic Mountain, which also features a sanatorium in the Swiss Alps. This inspiration in turn suggests the influence of Nietzsche‘s having spent many summers in Switzerland, often hiking in the Alps, in the hopes that the climate and fresh air would be therapeutic for his ill health.

The film got mixed-to-negative reviews because of its perceived-to-be excessive length, and its ending, which some deemed disappointing–though its visuals and performances were generally praised. Perhaps if one thought of it less as a horror film, and more as a drama with thought-provoking, philosophical themes, one would see more value in it, as I hope to demonstrate. Indeed, there seems to be the potential for the film to become a cult classic.

Furthermore, though this film came out in 2016/2017, a reconsideration of it (as of this post’s 2020 publication) would be timely, given the current coronavirus outbreak. The American response to the crisis has been markedly inferior to that of China and Cuba: on the one hand, not enough is being done in terms of helping the overworked, underfunded health services; and on the other hand, too much fear-mongering seems to be going on in the media, often motivated by governments with authoritarian agendas. The film deals with similar issues: the capitalist world cares too little about the sick, while Dr. Volmer (Isaacs), director of the sanitarium in which the story is set, seems overly solicitous of patients’ health…and for not-so-noble reasons.

This analysis is dedicated, and with a shout-out to, my Facebook friend, Gunnar Angeles, who, as a fan of the film, has been eager to have me write something up on it. I hope you like it, Gunnar.

Here are some quotes:

“There is a sickness inside us. Rising like the bile that leaves that bitter taste at the back of our throats. It’s there in every one of you seated around the table. We deny its existence until one day the body rebels against the mind and screams out, ‘I am not a well man.’ No doubt you will think only of the merger. That unclean melding of two equally diseased institutions. But the truth cannot be ignored. For only when we know what ails us can we hope to find the cure. I will not return. Do not attempt to contact me again. Sincerely, Roland E. Pembroke.” –Lockhart (DeHaan), reading Pembroke’s letter while sitting at a boardroom table

“Dad? Dad!” –9-year-old Lockhart (Douglas Hamilton), on seeing his father jump off a bridge

“You ever have a twelve inch black dick in your ass? Prison, Mr. Lockhart.” –Hollis

“No-one ever leaves.” –Hannah von Reichmerl (Goth)

Pembroke (Harry Groener): Is that why you came all this way? Ambition? Then you have it worse than any of us.
Lockhart: What’s that?
Pembroke: The sickness. Your father saw the truth long before the rest of us. The pointlessness of the entire endeavor. We’ve all done terrible things. So many terrible things…[submerging into the pool water]

“There’s something in the water. There’s something in the fucking water!” –Lockhart

Hannah: You made me believe I could leave here one day.
Lockhart: Why would anybody wanna leave?” [brainwashed, and grinning with dentures]

“I’m not a patient!” –Lockhart (repeated line)

Volmer (Isaacs): For the human physiology, the effect of the water can be quite toxic…unless, of course, it is properly filtered. The baron devised the process, using the bodies of peasants that belonged to his land. He managed to distill the water to its life-giving essence. Of course, he paid a terrible price for his ingenuity. His only mistake was to use subjects who were unwilling. Luckily, times have changed. The last two hundred years have been the most productive in human history. Man rid himself of God, of hierarchy, of everything that gave him meaning, until he was left worshipping the empty altar of his own ambition. That is why they come, men like you. You’re quite right, Mr. Lockhart: no one ever leaves. What you fail to understand is that no one wants to.

Pembroke[brainwashed] I’ve never felt better.

[last lines]
Hollis (Lisa Banes): [as Lockhart begins cycling away with Hannah] Are you insane?
Lockhart[last line of the film; with a crazed grin on his face] Actually… I’m feeling much better now![Lockhart continues biking into the night]

The film’s paradoxical title already introduces a theme before the story has even begun: the dialectical relationship between illness and health. (Recall Dr. Volmer’s words: “Do you know what the cure for the human condition is? Disease. Because only then is there hope for a cure.”) Put another way, sometimes those who would harm us the worst are those who claim to be most concerned for our health.

The protagonist, a young American businessman named Lockhart, is aptly named, for his name sounds like a pun on ‘locked heart.’ Indeed, the trauma he suffered as a child, watching his father commit suicide by jumping off a bridge, when combined with his experience of the cutthroat world of capitalism, has closed his heart from enjoying close relationships with other people. His ‘locked heart’ will be opened soon enough, though, when he meets Hannah.

The board of directors of his company want him to go to the Swiss Alps to find and bring back a fellow executive, an elderly man named Pembroke, who is desperately needed by the company to help sign a merger and deal with a criminal investigation of malfeasance–something that’s Lockhart’s fault, but something they plan to make Pembroke take responsibility for.

The only half-decent relationship Lockhart has with anybody is with his mother, and even this relationship is tenuous. She makes a figurine of a ballerina who “doesn’t know she’s dreaming,” and gives it to him. Just before his trip to Switzerland, his mother dies, something he recalls in a long dream during, ironically, the one good, long sleep he’s had in ages.

His giving of the ballerina figurine to Hannah is symbolic of his love of his mother transferred onto the girl. His growing relationship with Hannah–from his having a beer with her in a pub, to her giving the now “awake” figurine back to him (a return of that love, which in turn breaks him out of his mad acceptance of the “cure” that Volmer has, through gaslighting, manipulated him into taking on)–unlocks his heart and makes him want to rescue her from her rapist father.

The true cure to illness has always been, and always will be, loving relationships…but back to the beginning of the story.

Pembroke is staying in a large sanitarium, a castle-like building with a strange history, as Lockhart’s driver there tells him. A baron who lived there several centuries ago, in order to preserve a “pure” bloodline, wanted to marry his sister. She was infertile, and so he tried to create a kind of medicine to cure her. His experiments involved killing off local peasants by using their bodies to filter out toxins from water in a local aquifer, water that otherwise has life-extending properties; the peasants grew so enraged at him, after finding all the poorly-hidden corpses, that they rose up against him. They cut out the baby from the woman’s now-fertile womb, they threw it in the aquifer (though it survived!), they burned the woman at the stake, and they burned the baron’s castle to the ground.

Already in this story of incest among nobility do we see the dialectical relationship between illness and health. Throughout history, from ancient Egypt to the Habsburgs and later, royalty has rationalized inbreeding among them to preserve a ‘pure bloodline.’ Yet everyone knows, as all of these royals should have, that inbreeding results in birth defects, producing the opposite of a perceived ‘pure bloodline,’–instead of getting the healthiest, ‘noblest’ offspring, one gets the least healthy of them.

Pembroke has written a letter to the New York company, saying he won’t return because his aspiration to be ‘cured’ renders insignificant his aspiration for more wealth. This wish to find a ‘cure’ to what ails him is like a religious experience; indeed, one interpretation of the health centre is that it’s a metaphor for a religious cult. Recall Jesus’ words: “They that are whole need not a physician; but they that are sick.” (Luke 5:31)

That no one who enters the sanatarium ever leaves should give us pause about this ‘paradise.’ Recall the sign over the entrance to Dante‘s hell: “Abandon all hope, ye who enter.” (Canto III, line 9) This hope is a hope of leaving the world of suffering, the hope of getting well. There’s no exit, Sartre‘s hell of other people, where one’s self-concept is trapped in the opinions of others. The ‘ill people’ in the sanitarium can never see themselves as well if Volmer doesn’t say they’re well, and so, they can never leave. In this relationship between heaven and hell, this dialectical unity of opposites, we also see the unity between sickness and wellness.

Accordingly, Pembroke never gets better, nor does anyone else in the sanatarium. People there drink lots and lots of water, but they become…dehydrated, more unity in opposites. The aquifer water, toxic to humans, nonetheless causes the eels swimming in it to extend their lives–dialectical unity of life and death. Anyone who has read enough of my posts knows by now know that I use water, with its dialectically flowing waves, to symbolize a nirvana-like state, a kind of heavenly eternal life. But bliss is only one aspect of this ineffable state of being, and this film presents water in its blissful and traumatizing aspects, heaven and hell, health and sickness, eternal life and death.

This two-sided nature of Ultimate Reality is something I’ve noted in the ocean in my Moby-Dick analysis, as it’s been noted in Wilfred Bion‘s concept of O, in Lacan‘s Real Order, and in primordial Chaos as I’ve interpreted it here.

So the sanatarium is a Spenserian bower of bliss for the elderly patients: they seem to enjoy a blissful life of having their ‘ailments’ cured, they amuse themselves on the front lawn by playing badminton and cricket, by doing t’ai chi, or by doing crosswords, as Victoria Watkins (Celia Imrie) does. None, except her and Lockhart, suspect that something insidiously evil is going on.

The fact that most of the patients, except special-case Hannah, are elderly is interesting. They are all senior citizens; she is mentally even younger than her physical, teen years. Their naïve, uncritical acceptance of the ‘cure,’ as well as hers suggests a dialectical relationship between her being so young and their being so old, something aptly expressed in Shakespeare’s As You Like it:

Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything. (Act II, Scene vii, lines 163-166)

So, the gullibility of the elderly patients is a dialectical match for the sweet innocence of Hannah, who we eventually learn is Dr. Volmer’s daughter. He is in fact a kind of father figure to all the patients of the sanatorium; he takes on a paternalistic attitude to Lockhart, too. He rarely gets angry from Lockhart’s rebelliousness, but the doctor typically shows a subtle condescension to him, in his insistence that Lockhart, the identified patient who’s always acting up, isn’t well.

Hannah hates being holed up in Volmer’s ‘castle,’ as evinced by her constant frowning and pouting, like an annoyed little girl. When Lockhart challenges her always only doing what she’s “supposed to do,” she finally gets the courage to rebel; so her riding with Lockhart on her bicycle down the mountain is like her experiencing adolescent willfulness.

Rebelling against her father–who, as Theseus in A Midsummer Night’s Dream says, “should be as a god” to her–is like Nietzsche saying, “God is dead!” Thus begins Hannah’s down-going.

This rebellious adolescent phase is intensified when she and Lockhart enter a pub patronized by a gang of antisocial teens. She has her first beer and dances to music on a jukebox while one of the boys dirty dances with her, hoping to do the obvious with her.

Prior to this dancing, she goes into the girls’ washroom. The girls of the gang ask her for a tampon; she seems a “freak” to them for not responding. She doesn’t even seem to know what a tampon is, implying that she hasn’t had her first period yet. We eventually learn that the distilled liquid in the small blue bottles lengthens one’s life by slowing the aging process…hence her infantilized state, both physical and mental.

She does, towards the end of the film, finally have her period, while standing in the swimming pool, her blood attracting a swarm of eels. She’s terrified by all the blood, and she goes to get help from Volmer. Her fearful ignorance of menstruation reminds us of Carrie, whom I described in my analysis of the novel as a psychological baby in a teen’s body. Hannah, too, is such a baby, and Volmer is like a secular Margaret White to her–overprotecting, domineering, emotionally abusive.

Volmer’s ending of a fight between Lockhart and the boy who’s been trying to seduce Hannah in the pub shows the doctor’s authoritarian dominance; for everyone in the pub, including those nasty teens, is intimidated by him, just as the naughtiest son often is by his father. This is how we should think of the sanatorium’s director: as a domineering father whose religious-cult-like authority must never be defied or challenged.

Lockhart’s continued defiance, however, constantly gets him in trouble with Volmer, causing him at one point to have one of his upper front teeth pulled out in an agonizing way reminding us of that scene with Dustin Hoffman and Laurence Olivier in Marathon Man.

This tooth-pulling also reminds us of Trelkovsky’s predicament in The Tenant. In my analysis of that movie, I associated the loss of his tooth with castration, which in Lacanian psychoanalysis is symbolic of any bodily mutilation, or of lack, giving rise to desire.

Lack as the cause of desire leads to what the eels can be seen to symbolize, especially since they swim around in that water, that ‘healing’ water I associate with nirvanic bliss, or the eternal life of heaven. The water is life-extending for the eels, but toxic to humans; so the advantage it gives the eels is a human lack covetously desired by Volmer. Since the water is dialectically both immortalizing (as it were) and killing, the eels swimming in it can be seen to represent this destructive, hellish aspect; for theirs is an immortality denied to us.

The eels, as I see them, are symbolic castrated phalluses. This phallic association is especially apparent when one considers scenes with them in which erotic elements are juxtaposed (Consider also how young Freud did research attempting to find the location of male eels’ sexual organs!). When Lockhart is in the tank and sees the giant eels swimming around him, a man supposed to be supervising him has a sexual encounter with a nurse who bares her breasts while he masturbates; she also feeds him drops of that life-extending fluid. In another scene, Lockhart dreams of naked Hannah in a bathtub with eels slithering around her body.

The castrated phallus symbolizes the lack that gives rise to desire, which in turn causes suffering and perpetuates samsara, the negation of nirvana. In this sense we see the dialectical relationship between illness and health, between heaven and hell. Though Nietzsche spent all those years in the 1880s in the health-affirming Alps, by 1889 he still had a mental breakdown from which he never recovered.

Since the long-living eels swimming in the aquifer water are crucial for Volmer in proving its life-extending properties–prompting him to filter it with human bodies to create the fluid for this “mad immortal man” who “on honeydew hath fed,/And drunk the milk of Paradise” (Coleridge, “Kubla Khan,” last two lines)–we see that his “cure for wellness” involves a regression from an ill state (or just a seemingly ill one) to an even worse one. The human filters regress from ‘illness’ to death.

We see many manifestations of regression in this film. The elderly patients regress to a dependent state similar to childhood (see the Shakespeare quote above). We see in infantilized Hannah a regression from her physical teen years to her being mentally like a little girl (recall the reference to Carrie above).

Elsewhere, we see in all those CEOs in the sanatarium taking “an enforced vacation” a regression from modern-day capitalism to–symbolically speaking–feudalism, since we learn that Volmer is actually the baron of two hundred years ago (whose family, the Von Reichmerls, were the owners of the land on the mountain where the sanatarium is), kept alive all this time with the fluid.

Under feudalism, serfs (e.g., peasant farmers, etc.) worked for their feudal lord on his land in exchange for his protection. Everyone knew his place, and no one questioned this class system. The absolutism of the Church and of kings and queens thrived under this system until such revolutions as those in France overthrew the feudal lords and monarchies and replaced them with a new set of class masters, the bourgeoisie. In this film, however, the revolutionary change of masters has regressed…gone backward.

Capitalism is an economic system desperately needing to be overthrown, but feudalism (even in the symbolic sense that I’m describing it in this film) is no improvement. What’s worse, not only are these aged ex-capitalist human filters working–as it were–for their feudal master, the baron who calls himself Volmer, by letting him kill them in their filtering of the aquifer water, the now-purified of which is his “milk of paradise,” so to speak; but they are letting him do this in all willingness. His sanatarium, his “stately pleasure-dome” (Coleridge, line 2) is also like a feudal Brave New World, and his water is the soma his patients all get high on. People enjoy their oppression too much to revolt.

He has them drink his water, which dehydrates them, makes their teeth fall out, and ultimately kills them. The patients’ bodies filter the toxins in the aquifer water, distilling it so he can drink only its healthier aspects, his liquid of (potential) immortality. This exchange of drunken liquids is symbolic of the narcissist’s manipulative use of projective and introjective identification. The abuser’s bad parts are projected out onto his victims; he keeps only the good parts. He doesn’t merely imagine that his victims embody his vices: he manipulates them to internalize his bad projections and to manifest them in real life, as symbolized by Volmer’s patients drinking his water. They believe the lie that he is selling, his ‘cure.’

Remember Pembroke’s words to Lockhart as the former is in the pool? He says, “It’s our fluids that must be purified.” Pembroke seems spiritually enlightened early on in the film, in the letter he’s written to the company; but these words of his in the pool remind us of those spoken by Brigadier General Jack D. Ripper (Sterling Hayden) in Dr. Strangelove: “I can no longer sit back and allow Communist infiltration, Communist indoctrination, Communist subversion, and the international Communist conspiracy to sap and impurify all of our precious bodily fluids.” The cure for wellness is madness, as we see in Volmer’s near driving of Lockhart mad with the cure.

Just as there is a disproportionately large number of narcissists and psychopaths in the capitalist class, so were there far too many of them among feudal lords, monarchies, and ancient slave-masters. Royals’ and nobles’ tendency towards inbreeding reflects narcissism both in their arrogant wish to maintain a ‘pure bloodline’ (i.e., not ‘contaminating’ it with the blood of the ‘inferior’ classes), and in their belief that indulging in incest was a privilege permissible only to them. After all, Uranus procreated with his mother Gaea, Cronus slept with his older sister, Rhea, to bear the Olympian gods, and Zeus married his older sister, Hera. The kings of heaven could commit incest, so why not allow the kings of earth to do so, too?

For narcissists like Volmer, man is something to be overcome. Volmer will teach us the superman.

The baron’s wish to commit procreative incest with both his sister and his daughter, Hannah (who he notes, with delight, even looks like her mother), reflects his narcissistic wish to procreate with a lover as close to being himself as possible. He’d procreate asexually, if he could.

The removal of his false face to reveal his ugly burns symbolizes the contrast between the narcissistic False Self and the True Self. His claim that he’s done all for Hannah’s sake is, of course, a lie and reaction formation: he’s done everything for himself (just as the abusive parent who imposes Munchausen Syndrome by proxy on her child), for she is just a metaphorical mirror of his narcissistic self. His love for her is just Narcissus pining away at his reflection in the pond, his ideal-I.

The baron ties Hannah’s arms to the upper bedposts, then tears her top open, exposing her breasts. As she struggles to get free, he speaks of how her mother, his sister, “was also somewhat resistant” to have sex with him “at first,” then “she grew to like it,” a typical rapist’s rationalization. That he must have also tied up his sister before raping her is a safe assumption.

Lockhart helps rescue her, then she returns the favour when the baron almost kills him. By cracking her father’s skull open with a shovel, Hannah is being the phallic woman, demonstrating her newfound strength, as contrasted with all of his symbolically castrated patients. Lockhart burns the building down, one of many examples in this film suggesting Nietzsche’s doctrine of the eternal recurrence, as expounded in Thus Spoke Zarathustra. There are many examples of the eternal recurrence implied in the film; I’ll give a few examples.

At the beginning of the film, we hear that “Delaware” is “dead,” but then Lockhart says it’s “resurrected.” One of his parents died, then the other does. The patients were literal children decades ago, now they’re experiencing a “second childishness.” The baron killed off his peasants to make the “cure,” and now he is killing off a new, capitalist kind of ‘peasant.’ He committed incestuous rape with his sister, and now he at least attempts to do so again with Hannah. His castle was burned down centuries ago; it’s burned down again.

Pembroke writes a letter describing his ‘religious experience,’ and not wanting to return to New York; Lockhart writes a similar letter, if less willingly. Lockhart has gotten away from his New York bosses early into the film; he gets away from them again at the end of the film. He and Hannah ride on their bike down the mountain in the middle of the film; they do so again at the end.

Also, the baron renounced God so he could marry his sister, much to the dismay of the Church; Lockhart and Hannah, in killing him and burning down the sanatarium, have renounced Volmer, the God of the “cure” so they can be free of him, much to the dismay of his staff and the rest of his ‘cult.’ As Lockhart rides down the mountain with Hannah, grinning his grin of dentures, he can proclaim, “Volmer is dead.” The narcissism of man is something to be overcome.

Thus begins Lockhart’s down-going.

Analysis of “The Tenant”

The Tenant (Le locataire) is a 1976 psychological horror film directed by Roman Polanski, starring him, and written by him and Gérard Brach. It is the third film of Polanski’s ‘Apartment Trilogy,’ after Repulsion and Rosemary’s Baby. The Tenant is based on Roland Topor‘s novel, Le locataire chimérique (The Chimerical Tenant).

Though generally considered a good film, this last one of the trilogy is the weakest, since Polanski–I’m sorry to say–is nowhere near as good an actor as he is a director, and the scenes of Trelkovsky (Polanski) dressed as a woman have an absurdity that detracts from the tension. Melvyn Douglas, Isabelle Adjani, and Shelley Winters all have supporting roles in the film.

Here are some quotes:

Trelkovsky: These days, relationships with neighbours can be…quite complicated. You know, little things that get blown up out of all proportion? You know what I mean?
Stella’s Friend: No, no I don’t. I mind my own business.

Stella: Why don’t you take your tie off? You look like you’re choking to death.
Trelkovsky: I found a tooth in my apartment. It was in a hole.

“If you cut off my head, what would I say…Me and my head, or me and my body? What right has my head to call itself me?” –Trelkovsky

[talking to himself after opening a box and taking out a pair of shoes] “Oh! My! Where did you find these? They are beautiful! A size 68? I had *no* idea!” –Trelkovsky

[while looking at himself in the mirror] “Beautiful. Adorable. Goddess. Divine. Divine! I think I’m pregnant.” –Trelkovsky, in women’s clothes

[to child] “Filthy little brat!” [slaps child] –Trelkovsky

“I am not Simone Choule!” –Trelkovsky

Trelkovsky is a foreigner and French citizen renting an apartment in Paris. His growing sense of social isolation in the apartment is something Polanski, a French-Polish Jew, must have identified with, hence his decision to play the role himself. Trelkovsky’s feeling of being trapped and persecuted by the others in the apartment building–a theme seen, obviously, in the other two ‘Apartment’ films–would have echoed Polanski’s childhood experiences in the Kraków Ghetto during the Nazi persecutions.

Trelkovsky is a polite, mild-mannered fellow asking about a room for rent in an apartment building owned by M. Zy (Douglas). Neither the concierge (Winters) nor Zy is particularly friendly to Trelkovsky, which should be an ill omen to him, but he wants to rent the room all the same. His predecessor, a tenant named Simone Choule, has thrown herself out of the apartment window for no apparent reason, another ill omen that he doesn’t think of as much as he should.

He is curious enough about her, however, to visit her in the hospital; for while she is severely injured, she isn’t dead…yet. In fact, he finds her in her hospital bed, her head all wrapped up in bandages, making her look like a mummy. Her ‘mummification,’ as it were, is significant in that Trelkovsky later learns that she is something of an Egyptologist.

He approaches her bed with another visitor, Stella (Adjani), who is in tears over Choule’s inexplicable suicide attempt. Choule is also missing one of her upper front teeth, a lack symbolically associated with castration, as we’ll see later. On seeing Trelkovsky, Choule lets out a hoarse, almost masculine-sounding yell. The significance of this will be seen at the end of the film.

Another dimension of the problems Trelkovsky must face is representative of the power imbalance between landlord and tenant, respectively, the owner of private property vs. the one needing to rent that property to have a place to live. The landlord, Zy, exercises that power over Trelkovsky by always complaining about the noise he makes, whether actual or imagined noise, as well as his apparent bringing of a woman into his apartment (when actually, it’s been Trelkovsky in women’s clothes).

So, there are the power imbalances of locals vs. a foreigner, a landlord vs. his tenants, and finally, perpetrators vs. victims of emotional abuse…all interrelated imbalances, as we’ll soon see.

Other interrelationships should be noted between all three of the ‘Apartment’ films. All three involve an individual in an apartment who feels isolated, in some sense, from other people. All three involve the protagonist growing paranoid. To what extent this paranoia is internally or externally caused, however, varies between the three movies.

In Repulsion, Carol’s psychosis is internal, the result of traumas that affected her long before the story begins; it is strongly implied that her father raped her when she was a child. In Rosemary’s Baby, the title character really is a victim of persecution by Satanists, though it seems to everyone, Satanist or not, that she’s going mad. In The Tenant, however, Trelkovsky’s madness is partly the result of his neighbours’ and landlord’s bullying and complaining, partly his own hallucinated experience.

Just as Carol in Repulsion fears her body being once again violated by a man, and just as Rosemary really is raped by Satan and impregnated with the Antichrist in Rosemary’s Baby, Trelkovsky feels his own body is being violated, taken over, and lessened…reduced.

There’s a dialectical relationship between life and death in The Tenant. Choule doesn’t die right away in the hospital, but she’s in a coma, and even when awake, she’s experiencing a kind of living death. After she dies, she is resurrected, so to speak, in Trelkovsky, gradually emerging in his consciousness as she takes over his body, compelling him to wear a wig, makeup, and her black, flowery dress.

Trelkovsky attends her funeral service in a church, where a priest speaks of how Choule will be with Christ in heaven (an odd thing to say about a suicide); but then, he speaks of the stench and filth of her rotting corpse, scaring Trelkovsky out of the church.

Here is what the priest says: “Simone Choule, the Lord has taken thee to His bosom, just as the shepherd brings in his sheep at the close of day. What could be more natural, of greater consolation? Is it not our fondest hope that we shall one day rejoin the flock of holy ones? Hope of eternal life, the true life, shorn of all worldly cares, face to face in eternal blessedness with Almighty God, who through His servant, our Lord Jesus Christ, died for us on the Cross, who deigns not to look down upon us poor mortal creatures, full of love, infinitely merciful, the sick, the suffering, the dying.” Very kind words, and consoling.

But then, he says this: “The icy tomb. Thou shalt return to the dust from whence thou came and only thy bones remain. The worms shall consume thine eyes, thy lips, thy mouth. They shall enter into thine ears, they shall enter into thy nostrils. Thy body shall putrefy unto its innermost recesses and shall give off a noisome stench. Yea, Christ has ascended into heaven and joined the host of angels on high. But not for creatures like you, full of the basest vice, yearning only for carnal satisfaction. How dare you pester me and mock at me to my very face? What audacity! What are you doing here in my temple? The graveyard is where you belong. Thou shalt stink like some putrefied corpse lying on the wayside. Verily I say unto thee, thou shalt never enter into my kingdom.”

Has Trelkovsky hallucinated this last part of the priest’s words? In any case, we can see the dialectical relationship between life and death in the afterlife, for here is where the two meet.

Speaking of the afterlife, there’s Choule’s interest in ancient Egypt, where mummification was practiced out of a belief in its supposed efficacy in preserving the body for its new life after death. The bandaging of her head, and of Trelkovsky’s whole body at the end of the film, making them both look like mummies, reinforces this idea of life in death, since Choule’s life is repeated in Trelkovsky…then his life will recur, one assumes, over and over again in an endless cycle.

Mummification as a preserving of the body is also a defence against the loss of body parts, the protecting of the integrity of the body as a totality. Along with the loss of Choule’s tooth (and later, the loss of one of Trelkovsky’s teeth, in the same, upper front area) is his discovery, twice, of a tooth in a wall in his apartment.

Recall the cracks in the walls that trouble Carol so much in Repulsion, and how in my analysis of the film, I interpreted the cracks as symbolic of tears in the vaginal walls of a rape victim. Trelkovsky’s toothed wall, consistent with my interpretation of walls in the ‘Apartment’ films as in this sense vaginal, can be seen as Choule’s vagina dentata, symbolically castrating him so he will be a she. (Recall also how, in Rosemary’s Baby, the wall separating the Woodhouses’ apartment and that of the Satanic Castevets is so thin that Rosemary can hear much of what is happening on the other side; and they can sneak into her apartment through the secret passageway. She can feel the danger of her neighbours as being much too close to her.) Walls in the Apartment Trilogy are oppressive, invasive.

So there is a sublation between the dialectical contradictions of life and death in The Tenant, as there is between male and female. There’s also a sublation of the contradiction of having and losing body parts: symbolic mummification, the preoccupation with ancient Egypt, is part of that sublation. Trelkovsky’s wearing of a wig and makeup is an attempted adding to his body, an attempt to reverse the losing of body parts. (Recall how he, in drag for the first time, imagines he’s pregnant.)

He is preoccupied with how all his intact body parts are an expression of his identity. He is his body. If he loses an arm, a tooth, his head, his stomach, his kidneys, or his intestines, are they still a part of him, or are they something separate? Do these dismemberments make him less of who he is? He says to Stella, “A tooth is a part of ourselves, isn’t it? Like a…bit of our personality.” As I said above, his transformation into Choule is a symbolic castration (small wonder he can’t have sex with Stella!). This is a Lacanian lack–giving rise to desire, the unattainable objet petit a, the wish to have the symbolic phallus, to be it–which causes him so much pain, it drives Trelkovsky mad.

His identity, understood as his body being an intact, unified totality, is opposed to the feeling of one’s body as fragmented, the way an infant feels his or her body to be prior to experiencing the mirror stage, which introduces the Imaginary Order. His ability to enjoy human company–as seen when he socializes with his coworkers (in his housewarming party, etc.), with Stella, and when he consoles Georges Badar (Rufus) after telling him that his beloved Simone is dead–indicates his full participation in the Symbolic Order of language, social custom, etc.

But Trelkovsky’s growing alienation in his apartment, combined with his feeling that he’s losing his body, that it is being taken over by Simone Choule, is his experience of the Real, a traumatic world of no differentiation, no way to express his pain in words. A hallucination of hieroglyphics in the shared toilet room mocks this inability of his to express his feelings with signifiers.

In the Real, as Trelkovsky is experiencing it, there is no differentiation between life and death, nor between male and female, nor between having and lacking. This inability to make sense of his world is what’s driving him mad. This lack of differentiation extends to the increasing frequency of his hallucinations, no distinction between fantasy and reality.

Zy and the neighbours complain that he is making too much noise (even if he isn’t), that his presence is encroaching, impinging on their personal space; when if anything, they are encroaching on his. His room is broken into, some of his possessions stolen, but neither Zy nor the neighbours take note of the intrusion, only of his apparent intrusion on their ears.

He isn’t the only one persecuted: a lady, Madame Gaderian (Lila Kedrova), and her disabled daughter (Eva Ionesco) are being bullied by the neighbours, falsely accused of causing trouble and scapegoated as much as he is. One crabby woman, Mme. Dioz (Jo Van Fleet), wants him to join in signing a petition against the Gaderians, but he refuses. This refusal to join the gang of bullying neighbours will cost him, as he’ll see soon enough.

He has been noticing strange goings-on in the shared toilet room: he’ll see one neighbour or another just standing there motionless, doing nothing, as if in a trance, a state of living death. Each of these people–facing his direction as he watches each of them with binoculars from his apartment window–is like a mirror reflection of himself; since he’s experiencing such a living death himself. He’ll even go into the toilet room one night, look back at his own apartment window, and see himself looking back at him with the binoculars, then see ‘mummified’ Choule, without the tooth, his future identity!

So, there’s no differentiation between self and other for him, either. This can happen when experiencing emotional abuse, since the abuser(s) see the victim(s) as extensions of themselves rather than as individuals in their own right. And the victim’s trauma of no differentiation, the inability to verbalize the disorienting, painful experience, is the essence of the Real.

A few friends of his give him some kind of emotional support. A loud, aggressive male coworker, Scope (Bernard Fresson), is one of Trelkovsky’s friends at the housewarming party. Scope is so annoyed with a neighbour (Claude Piéplu) complaining about the noise, he tries to inspire Trelkovsky to “counterattack” by deliberately playing a record of loud marching music with a piercingly high-pitched horn part to annoy his own neighbours. When a neighbour complains, Scope refuses to turn his music down. Such an assertion of one’s own existence is beyond Trelkovsky’s meek, unassuming nature; he won’t press beyond his own self, so he lets others press into his world.

Another source of emotional support is Stella; her friendship with Simone should be foreshadowing as to Trelkovsky’s own fate. His growing mental instability leads him to hallucinate, while staying in her apartment, that an elderly male visitor knocking on her door is M. Zy, causing Trelkovsky to believe she is a false friend, in on the plot to persecute him. He does a “counterattack” of his own, vandalizing and ransacking her apartment in revenge (and with particularly bad acting by Polanski, I’m sorry to say).

So there’s impingement of others on his world, and vice versa (this latter often imagined as a form of gaslighting, in the form of the neighbours’ and landlord’s complaints). This is a mirroring of the self and other, a blurred line of distinction between them. This reciprocal impingement is symbolic of how the foreigner is seen as encroaching on the locals of a country (as Nazi Germany perceived the Jews and Roma to be doing), the latter then really encroaching on the former. This same reciprocally impinging relationship can be seen between landlord and tenant, in the former’s raising of the rent, for example, and in the latter’s breaking of the rules of the apartment.

Just as Rosemary‘s apartment is evil (with her Satanist neighbours), and as Carol‘s apartment is evil (her being left alone in it, with only her rape trauma to keep her company), so is Trelkovsky’s apartment evil (with Choule’s ghost haunting it, so it would seem, and slowly coming to possess his body, her being his body’s ‘tenant’). This notion of an evil building, causing the dweller to go mad, would inspire Stanley Kubrick‘s version of The Shining.

But what does Trelkovsky’s evil apartment symbolize? Consider his threefold victimhood as a foreigner living in France, as a tenant living in Zy’s building, and as a man living in…Simone Choule’s body? Consider the interrelationship of these three forms of victimhood. In all three cases, he dwells in something that ought to be his, but isn’t.

As a proletarian internationalist, I don’t believe people are illegal. I don’t believe in countries, which are really just social and political constructs: I’m a Canadian living in East Asia–I’m a foreigner myself, technically, but I consider myself a citizen of the world. The locals here occasionally treat me as if an oddity, but I can’t really complain; Latin Americans caged by ICE and separated from their children for being ‘illegal’ have had it much worse, because…MAGA!

In the classless, stateless, and money-less society I regard as ideal (if you don’t like the word ‘communist,’ call it ‘pancakes‘ instead–there, that doesn’t sound so bad, does it?), it wouldn’t matter what part of the world one was born in; contribute to society here, and you can live here. Similarly, without private property, there’d be no landlords, so no need to pay rent (especially Zy’s exorbitant demand of 5,000 francs premium, then 600 a month), for your home is, just that–yours, for as long as you decide to live there; there’d be no need to fear being kicked out onto the streets, as has happened way too often recently in the US, for example. And no capitalism means no more alienation of one’s species-essence, as symbolized in the film by Trelkovsky’s losing of his body to Choule.

Emotional abuse forces one to play a societal role, to assume an identity, one alien to oneself. The family scapegoat is brainwashed into believing he or she is the embodiment of everything wrong in the family–an idea every bit as absurd as it is unfair, untrue, and hurtful. Trelkovsky’s forced assuming of Choule’s identity, through projective and introjective identification, symbolizes this brainwashing. His effeminate behaviour in that dress and wig looks absurd (especially with Polanski’s acting!), but in a way, the absurdity is appropriate, given the silly communication style (i.e., emotional dysregulation) that sufferers of C-PTSD (like me) often have. Trapped in that apartment, Trelkovsky is experiencing small but repeated traumas from which he cannot escape, a problem typically resulting in C-PTSD.

His hallucinations get worse. He imagines Mme Dioz choking him. He, in drag, sees his decapitated head (more symbolic castration) kicked like a football up to the height of his apartment window; he looks down from there and sees the victimization of Mme. Gaderian and her daughter, the latter of whom looks up and points at him while wearing a mask of his face, thus passing the scapegoating onto him; then he blocks his door and window with furniture to keep the approaching victimizers out, but he sees a hand trying to get in through the window, so he uses a knife to hack at the hand and keep it out. When an elderly driver, with her husband, accidentally hits Trelkovsky as he steps out onto the street, he hallucinates that they’re Zy and Dioz, so he tries to choke her.

This last incident occurs after Trelkovsky’s failed attempt to procure a gun in a pub, angering the staff. This attempted acquisition is him trying to regain his symbolic phallus after losing it from Choule’s takeover of his body.

He can’t even escape his world of emotional abuse through suicide: in Choule’s clothes, he jumps from the window twice, breaking through the pane of glass below as she did, recreating that hole of jagged glass that symbolizes another castrating and castrated vagina dentata. The repeated jump, just like the cyclical repetition of Trelkovsky transforming into Choule, represents what Freud called a “compulsion to repeat” traumatic experiences.

Zy, Dioz, the concierge, et al seem to want to help him as he crawls back up to his apartment for his second fall, but he hallucinates that they’re all practically demonic…or is their attempt at helpfulness the deception? Emotional abuse and gaslighting can be that confusing for the victim.

In the final scene, he’s wrapped up in bandages on the hospital bed, looking like a mummy and lacking a tooth. Under those bandages, would Trelkovsky or Choule be seen? It would seem to be the latter, for he and Stella come to visit, exactly like at the beginning of the film, thus starting the cycle of doom all over again.

That hoarse yell is heard again. There are no words, because this is a trauma that cannot be verbalized, the trauma of the Real. Injured Trelkovsky sees himself standing with Stella, all healthy and normal, the ideal-I of a metaphorical mirror reflection, so he’s alienated from himself; but he knows he cannot stop the cycle of doom from being perpetually repeated. He will lose that body he sees looking back at him; he will lose himself, again and again and again, like a decaying, rotting, foul-smelling corpse, living an eternal death.

Analysis of “The Machinist”

The Machinist is a 2004 Spanish/American/French/British psychological horror film written by Scott Kosar and directed by Brad Anderson. It stars Christian Bale as Trevor Reznik, an emaciated, insomniac machinist unable to cope with guilt feelings. His worsening mental state causes him to spiral into a psychotic break with reality.

This is one of Bale’s best performances in my opinion. His dedication to the role–outstripping that of Robert De Niro (who gained about 60 pounds for Raging Bull)–involved losing 62 pounds. Michael Ironside, Jennifer Jason Leigh, John Sharian, and Aitana Sánchez-Gijón all play supporting roles.

Here are some quotes:

“If you were any thinner, you wouldn’t exist.” –Stevie, to Trevor

Trevor Reznik: Stevie, I haven’t slept in a year.
Stevie: Jesus Christ!
Trevor Reznik: I tried him too.

“Congratulations, Reznik. You just made my shit-list!” –Tucker

Marie: Trevor, is someone chasing you?
Trevor Reznik: Not yet. But they will when they find out who I am.

“A little guilt goes a long way.” –Trevor

“How do you wake up from a nightmare if you’re not asleep?” –movie tagline

Trevor Reznik: I wish there was some way I could repay you.
Miller: Well, for starters you could give me your left arm.

Ivan: Oh, no. You look like you seen a ghost.
Trevor Reznik: Funny you should say that. The guys at work don’t think you exist.
Ivan: That’s why I can’t get a raise.

“You’re going straight to Hell on Route 666!” –‘Route 666’ Loudspeaker

“I’d like to report a hit-and-run.” –Trevor [repeated line]

[after realizing his fault] “I know who you are… I know who you are… I know who you are… I know who you are.” –Trevor

“Right now I wanna sleep. I just want to sleep.” –Trevor [last line]

The film begins, actually, towards the end of the story. Trevor is at the height of his psychosis, disposing of a body rolled up in a rug into the ocean at night. Someone with a flashlight shines it in his face, agitating him. Nothing else is revealed of the scene at the time: we’ll have to wait until the end of the film to find out. This refusal to let the truth be known will be a feature of Trevor’s psychology, as we’ll see later.

Trevor Reznik’s name is a pun on Trent Reznor of Nine Inch Nails; this is appropriate, given the downward spiral that Trevor is experiencing. The Machinist is also influenced by Dostoyevsky‘s novella, The Double, just as Black Swan is. Ivan is Trevor’s double…but which one is the good version of him, and which the bad? It isn’t who Trevor thinks it is.

Actually, there are a lot of doubles in this movie, a lot of pairings: Trevor and Ivan, Trevor and Miller (Ironside), Maria (Sánchez-Gijón) and Stevie (Leigh), Maria and the actual server in the airport diner, Supervisor Furman and Tucker, Maria and Nicholas, and even Trevor and Stevie, and him and Maria. I’ll explain each of these pairings now.

Ivan is Trevor’s double in that he is a hallucinated projection of everything Trevor wishes he could forget about himself. This is why, psychologically and metaphorically speaking (as opposed to the physiological cause–his insomnia), he’s emaciated: he wants to remove so much of himself that he would thin himself to death; hence Stevie’s remark that if he were any thinner, he wouldn’t exist. Trevor reacts to this joke in a spirit of levity, moving almost like a ghost, for he, with his death drive, would like to project so much of himself outward (i.e., out into Ivan) that he would disintegrate.

Trevor can be doubled with Miller in that, in causing the accident that costs Miller his left arm, Trevor is projecting his own psychological fragmentation onto Miller. Trevor is distracted by his hallucination of Ivan, which causes Trevor to lean on and press the activator (which then can’t be turned off), which in turn causes Miller’s sleeved arm to be stuck and pulled into the cutting zone of the mill, where his hand is then mutilated. Later, the same accident almost happens to Trevor, who flips out on his coworkers, imagining in his paranoia that they have tried to get revenge on him.

He wants to project his own violence onto others instead of admitting his guilt to himself. He would tear the ugly parts of himself away and give them to others, to his Ivan hallucination, to his coworkers; he’d even project his unconscious fantasies of self-injury and of the reducing of his body to nothingness (manifested otherwise by being hit by a car outside the DMV, and by his emaciation) onto Miller by ‘accidentally’ hacking off his arm.

Maria and Stevie are doubles in that both women serve as metaphorical mirrors of what Trevor would like to see smiling back at him, to remind him that there still is something good inside of him, making him worthy of love. These women give him his desired recognition of the Other that Lacan wrote of. As mirrored reflections of his need for love, both women are thus each a double of Trevor. Maria even repeats Stevie’s line that if he were any thinner, he wouldn’t exist.

These reflections are illusory, though, in that Stevie is a prostitute whose affections he is paying for (recall when she says, worrying about him dying of insomnia, “You’re my best client. Can’t afford to lose you.”; then he sarcastically says, “Gee, thanks.”); and Maria is every bit as much a hallucination as Ivan is. Thus, with Maria as a fantasy waitress compared with the real server in the airport diner seen towards the end of the film, both waitresses are doubles of each other.

Trevor’s boss, Supervisor Furman, is a somewhat gentler version of the foreman–nasty, scowling Tucker (Furman–foreman: note the pun). Their power and authority over Trevor and the other machinists reflect the worker alienation felt under capitalism. One worker calls out, “Master Tucker, motherfucker,” so they don’t like the foreman…but they dislike Trevor so much more. The existence of unions, the earnestness of the investigation of Miller’s accident, and Miller’s pay settlement can smooth over the rough edges of a working life under capitalism only so much: imagine how much worse it is in sweatshops in the Third World. Trevor’s job is, sadly, among the best American capitalism can offer the working class. Furman is thus like the ‘good cop,’ and Tucker is the ‘bad cop.’

Finally, Maria and her son, Nicholas, can be seen as doubles in that both are harmed by Trevor’s accidentally hitting and killing her boy. He dies, and she is emotionally scarred by the loss…both are victims of Trevor’s hit-and-run irresponsibility, and therefore personify his repressed guilt.

In this connection, it’s interesting to note Trevor’s ride with hallucinated Nicholas in “Route 666” in the amusement park scene. As I’ve explained elsewhere, 666 refers to the Roman emperor Nero, who had his mother, Agrippina the Younger, killed (and who, it was rumoured, committed incest with her), and who also–or so it was once believed–kicked his pregnant wife, Poppaea Sabina, causing her to have a miscarriage. The historicity of the kicking and incest are dubious, but we’re concerned with theme and symbolism here, not with historical accuracy.

Trevor is well-read; we see him in his apartment reading Dostoyevsky’s The Idiot early in the film. He also has a good vocabulary, far better than Miller’s. This all suggests that he’d be well-educated enough to know about such things as Nero’s wickedness, if not the historical inaccuracy and bias of Tacitus and Suetonius, the latter of whom gave this uncorroborated account of the kicking in The Twelve Caesars: “Though [Nero] doted on Poppaea…he kicked her to death while she was pregnant and ill, because she complained that he came home late from the races.” (Nero, 35, page 233)

My point in mentioning all of this is that Trevor–in fantasizing about going with Nicholas on the “Route 666” ride–is unconsciously associating his guilty self with the mother-killing, child-killing, incestuous Nero of legend (if not exactly of history). In killing the boy physically by hitting him with his car, Trevor has also killed the boy’s mother emotionally. Trevor, we learn early on, is also saddened by the death of his own mother; he transfers his unconscious Oedipal feelings for her onto pretty Maria, for whom he has romantic feelings.

Trevor can never sleep, for there’s no rest for the wicked (derived from Isaiah 57:20-21). Trevor does murder sleep. He’s tried Christ, as he tells Stevie while in bed with her…but he clearly identifies more with the Antichrist.

The guilt of killing a child and evading responsibility is overwhelming for Trevor, so he must try to erase the crime from his mind by using the defence mechanism of repression. The problem with repression is that the anxiety-causing memory never goes away; instead, it reappears in consciousness, though in an unrecognizable form.

[This is why psychoanalysts use the word unconscious, rather than the somewhat fuzzy word subconscious. We’re not talking about burying pain deep down ‘underneath consciousness,’ where one may hope it will never reappear. No!…the pain gets repressed, then it bounces back into consciousness, yet we don’t know it’s there–it’s unconscious, not known.]

In Trevor’s case, we go beyond what isn’t known: he doesn’t want to know. This refusal to know is what Wilfred Bion called -K. This is also why Trevor grows increasingly isolated, since growing in K involves social interaction and linking through exchanges of projective identification. Instead of interacting with real people, Trevor socializes mainly with hallucinated people.

Trevor is experiencing an extreme version of what WRD Fairbairn called the “basic schizoid position.” This means that Trevor is engaging in splitting: instead of relating to objects (i.e., other people) in a normal way, seeing them as grey mixtures of good and bad, he sees them in black-and-white absolutes of all-good people and all-bad people.

His relationship with Stevie, up until his complete psychotic breakdown, is what Fairbairn, replacing Freud‘s ego, called the Central Ego (Trevor) as linked to the Ideal Object (Stevie); this object is ideal because relationships with real people are ideal, that is, psychologically healthy.

His relationship with hallucinated Maria is Fairbairn’s Libidinal Ego (Trevor) with the Exciting Object (Maria), replacing Freud’s id. Trevor’s relationship with hallucinated Ivan is Fairbairn’s rough equivalent of Freud’s superego, the Anti-libidinal Ego, or Internal Saboteur (Trevor) linked to the Rejecting Object (Ivan).

Ivan is Trevor’s projected bad conscience; Ivan rejects Trevor’s every attempt to forget running over and killing the boy; Ivan also rejects Trevor’s other projections, like his post-it notes, imagining someone other than himself is writing them. This is why Trevor comes to hate (and imagines himself killing) Ivan, and imagines Ivan wants to kill Nicholas, when it’s Trevor who’s killed the boy. In hating and feeling hostility to Ivan, Trevor is hating his projected self.

Maria, as the Exciting Object of Trevor’s Libidinal Ego, is a double of Stevie in more than that both women give him solace as his symbolic, empathic mirrors. He has romantic feelings for pretty Maria, just as he has sexual feelings for Stevie. Part of these feelings is in how Maria is not only a mother, but is a reminder, a transference, of his own mother. Recall the scene in his fantasy date with her, on Mother’s Day, in the amusement park, when he takes a photo of her and Nicholas in front of the merry-go-round. He pauses for a moment, addled by a memory of a photo taken of him as a boy (Nicholas’s age) with his mother in front of the same merry-go-round, about two decades before.

This transference from his mother onto Maria, especially in light of his fantasy date with her in her home, the two of them having some wine, suggests unconscious Oedipal feelings in Trevor, that universal narcissistic trauma. This connection becomes more evident when he looks at a large glass bowl on Maria’s coffee table in the fantasy; it’s actually in his apartment, having belonged to his mother when she was alive. It’s also a yonic symbol.

These unconscious Oedipal feelings, transferred onto the mother of the boy he’s killed in the hit-and-run, compound his guilt and pain to the point that he loses the courage to face up to what he’s done. Killing her boy is like harming his own beloved mama; and since her son has been killed, it feels as if Trevor has killed himself. Small wonder he’s self-harming: not sleeping leading to a rapid loss of weight, and even deliberately walking out onto a road to be hit by a car (driven, incidentally, by a mother with her child beside her).

Added to all of this is Trevor’s repeated endangering of others whenever he drives: running red lights and nearly colliding with other drivers (at the same intersection where the accident occurred that killed the boy), just to chase Ivan’s car, that of a man who doesn’t even exist! Also, he still lets himself be distracted by such things as his car cigarette lighter instead of keeping his eyes on the road. One would think that he’s learned his lesson since the accident a year before, but these continuous acts of carelessness are examples of the unconscious reenactment of trauma that Freud, in Beyond the Pleasure Principle, called “the compulsion to repeat.”

Prior to all of Trevor’s self-destructive acts, he showed off an overtly narcissistic persona, driving a 1969 red Pontiac Firebird, wearing stylish cowboy boots, sunglasses, and overconfidently allowing himself to be distracted by his cigarette lighter as he lights his cigarette, just before hitting the boy. Elsewhere, he is seen in a photo with his coworker, Reynolds, having proudly caught a huge fish.

This narcissistic False Self served him well until the accident. Now he, in his shame, must disavow and repress all these acts of ostentation, for it’s this cocky overconfidence that’s led to killing the boy and hurting the mother on whom he’s since transferred his narcissistic Oedipal feelings. That False Self has been his only defence against psychological fragmentation…and he’s now lost that defence.

This disavowing and repressing of narcissistic grandiosity and idealizing of the Oedipally-desired parent, as Heinz Kohut described in a diagram on page 185 of his book, The Analysis of the Self, is seen in Trevor’s denial that he’s in the fishing photo with Reynolds (that it’s grinning Ivan, rather than proud Trevor, in the photo), his denial that Ivan’s red sports car is really his (with the licence plate number reversed), and the delusion that Nicholas is still alive.

Kohut’s notion of the bipolar self is what he considered the basis of healthy psychological structure: the two poles are the grandiose self, as seen in healthy, cowboy-boot-wearing Trevor, and the idealized parental imago, as expressed in his memories of his mother, his internalized object of her in his mind. When one of the two poles is compromised, as in the case of Trevor’s mother dying, the other pole is emphasized in order to compensate, as we see in Trevor’s grandiosity, him as the cocky, stylish driver of the Firebird.

When both poles are compromised, however, there’s the danger of psychological disintegration, as when Trevor’s grandiosity is blown to pieces after hitting the boy. His only way to hang on is through his relationship with Stevie, his fantasy with hallucinated, guilt-easing Maria, and the projection of all his cockiness onto hallucinated Ivan.

When he imagines Stevie is part of the “plot” to persecute him (because he can’t accept that it’s him in the fishing photo, rather than his Ivan projection); then he finds no Maria working in the airport diner; then he learns that slitting the throat of a hallucination doesn’t kill it, he realizes he has no more illusions to hide behind.

The post-it note that says, “Who are you?” and the one with the hangman game are again projected onto an imagined outsider sneaking into Trevor’s apartment, instead of him simply admitting that he’s been writing them all himself. Stevie says that hit-and-run drivers should be hanged, reinforcing a guilt he keeps trying to deny. He keeps guessing wrong answers to the hangman game: TUCKER, MOTHER, MILLER,…until finally, he admits it’s KILLER–himself.

The hanged man in the game is a stick-man drawing, a mirror of emaciated Trevor (just as the stick-people of Maria and Nicholas in the Mother’s Day card are mirrors of his guilt, those whom he’s killed metaphorically and literally) in his unconscious wish to thin himself to death. His deliberate avoidance of the right answer, KILLER, is an example of Bion’s -K, the refusal to know the truth about himself. As a result of -K, he creates Ivan, a bizarre object, a hallucinated projection of himself.

Trevor’s slow but sure discovery of the truth (his going from -K to K), as horrifying as it is for him, is like Oedipus‘ gradual discovery of his patricide and incest with his mother, Iocaste (recall Nero’s rumoured incest with his mother, Agrippina the Younger, another link with Trevor’s Oedipal feelings), as contrasted with Tiresiaswish not to tell Oedipus the painful truth (this was Bion‘s elaboration–K–of the psychoanalytic truth of the Oedipus complex).

Emotionally shattered and physically scarred Trevor looks at himself in the mirror, seeing not only the reflection of his battered body (from having let himself be hit by the car outside the DMV), but also grinning Ivan. This is Lacan‘s mirror, in which he’s alienated from himself, the awkward, fragmented real Trevor as contrasted with Ivan, who is no longer seen as an evil projection, or as the Rejecting Object of Trevor’s Anti-libidinal Ego, but as Trevor’s ideal-I, the cocky, carefree narcissist he wishes he could still be.

Free of any guilt, Ivan can compel Trevor to turn himself in to the cops. Ivan is thus both his ideal-I and his morally judging superego. Trevor now knows who he is; he also knows who he once was–the guilt-free, cocky, grinning man now projected onto Ivan. Trevor can no longer pretend he’s the good guy, and that everyone else–especially Ivan–is bad.

Ivan is the good double of the bad original–Trevor…the KILLER.

When Trevor has, at last, come to grips with what he has done, and accepts his guilt, he can finally sleep, as he does at the end of the film. Accepting his guilt comes from his finally being able to process his emotional experiences, taking the agitating elements from the outside world–what Bion called beta elements–and using alpha function (the processing of those emotional experiences) to turn the beta elements into alpha elements, or thoughts that can be used in dreams, waking thoughts, etc. Trevor’s hitherto inability and unwillingness to do this processing (-K) is what’s caused his psychosis. [Click here for a thorough explanation of Bion’s and other psychoanalytic concepts.]

In his book, Learning From Experience, Bion explains: “If the patient cannot transform his emotional experience into alpha elements, he cannot dream. Alpha-function transforms sense impressions into alpha-elements which resemble, and may in fact be identical with, the visual images with which we are familiar in dreams, namely, the elements that Freud regards as yielding their latent content when the analyst has interpreted them. Freud showed that one of the functions of a dream is to preserve sleep. Failure of alpha-function means the patient cannot dream and therefore cannot sleep. As alpha-function makes the sense impressions of the emotional experience available for conscious and dream-thought the patient who cannot dream cannot go to sleep and cannot wake up. Hence the peculiar condition seen clinically when the psychotic patient behaves as if he were in precisely this state.” (Bion, page 7)

Hence, Trevor cannot sleep and dream, and he cannot wake up from the nightmare that is his psychosis. It is only when he sees his fantasies and projections for what they really are that he can finally sleep, and thus escape his waking nightmare.

Analysis of “Repulsion”

Repulsion is a 1965 psychological horror film directed by Roman Polanski and written by him, Gérard Brach, and David Stone (these latter two having written the screenplay). It is the first of Polanski’s ‘Apartment Trilogy’ of films, the second being Rosemary’s Baby and the third being The Tenant. Repulsion is considered one of his best films.

It stars Catherine Deneuve as Carol Ledoux, a socially withdrawn Belgian living in London with her older sister Helen (Yvonne Furneaux). Carol is suffering from the effects of psychological trauma, the cause of which is never explicitly stated, though one finds it safe to assume that she’s been raped, in all likelihood during her childhood, the abuser having been her father.

Because of this trauma, she feels a repulsion towards men, especially those with a sexual or romantic interest in her. When Helen leaves with her boyfriend, Michael (Ian Hendry), on a vacation to Italy, Carol–all alone in her apartment–spirals into madness.

Here are some quotes:

Mrs. Rendlesham: Have you fallen asleep?
Carol: Oh, I’m sorry.
Mrs. Rendlesham: I think you must be in love or something.

“We must get this crack mended.” –Carol

Carol: I’m having dinner with my sister.
Colin: Is she a good cook?
Carol: I never even thought about it.
Colin: Well, at least it can’t be any worse than fish and chips.
Carol: I think we are having rabbit.
Colin: Rabbit? Oh. I thought they’d all been killed off.
Carol: No. She has a friend.
Colin: A rabbit?
Carol: No, I think the friend has rabbits.
Colin: Poor bunny.

“Just the sound of his voice makes my flesh creep! Money! Money! Money! That’s all he ever thinks about.” –Helen, after hanging up the phone with the landlord

“I better go and see what that old bitch wants. Now, you go back to work. I’ll talk to you later. And, Carol, do something about your hair.” –Madame Denise

“I wish I could find the proper words to say. They just keep going around and around in my head. I just – I want to be – to be with you – all the time.” –Colin

“There’s no need to be alone, you know. Poor little girl. All by herself. All shaking like a little frightened animal.” –landlord, to Carol

[Convent bells heard ringing] “I could be a very good friend to you, you know. You look after me and you can forget about the rent. Come on. Come on. Just a little kiss between us. Huh? Come on.” –landlord, to Carol

Carol works as a manicurist for a beauty salon. Added to this, she’s very pretty (with the young Deneuve playing her, beauty is unavoidable). When we consider her repulsion towards men’s sexual advances, we might wonder why she makes no attempt to spoil her looks through, for example, intentionally gaining weight (though her hair is a bit disheveled at times); we also might ask why she has chosen to work in a place that would be a daily reminder to her of the pressure put on women to be beautiful.

Perhaps part of the answer to this riddle is in how many rape victims carry in their minds the badge of ‘sex object’ or ‘slut‘ as part of their trauma; such labels can accompany the compulsion to repeat the traumatizing states as part of an attempt to process the pain. So her staying beautiful can perhaps be seen as a moderate position on the trauma continuum, at the more extreme of which some rape victims would engage in promiscuous sex.

On the other hand, the decision to have a job helping other women to be beautiful could be part of an attempt to project her ‘sex object’ status onto other women. Furthermore, her manicures (which include cutting fingernails) could represent an unconscious wish to castrate symbolically phallic fingers, a point that should be obvious in the scene when she injures a woman’s hand (here at 57:20).

She often has a dazed, far away look in her eyes, almost as if she were in a catatonic stupor. Such dissociation is common with trauma victims: these people are typically living in their heads rather than in the physical moment, either going over traumatic memories, again and again, in an attempt to process them, or they’re trying to find a mental escape from the pain.

The woman she’s serving at the beginning of the film assumes she’s daydreaming because she’s in love: oh, how wildly off the mark our assumptions can be! As for Colin (John Fraser), the man Carol is ‘dating,’ she completely forgets a date with him, and she would do anything to get rid of him. (After he kisses her, she’s so grossed out that she rushes into her apartment and frantically brushes her teeth.) Carol can’t even stand Helen’s boyfriend Michael. She hates the sight of his toothbrush in her glass in the bathroom (symbolic of a phallus inside a yoni), so she throws it in the garbage. The sound of him and her sister making love in the other room is intolerable to Carol. She will, however, find a use for (Michael’s?) phallic razor…

The three of them plan to have rabbit for dinner, but Michael and Helen decide instead to go out to eat. Later, we see the unsightly remains of the hairless, uncooked animal. It can remind one of a rape victim, in a way: a sweet, innocent living thing uncovered and ruined, all for the satisfaction of one’s appetite; then, once discarded after no longer serving any use, we see the remains. Small wonder Carol carries the rabbit’s head in her purse later in the movie. She can identify with its victimization.

She can’t stand being bothered by people, especially men, but she feels a strong attachment to, a need for the company of, her sister, who isn’t always particularly nice to her. Everybody needs at least one person to relate to, a kind of metaphorical mirror reflecting a face back to oneself, reminding us that we exist. Carol’s sister provides this for her, to anchor her in the real world.

But when Helen and Michael leave for Italy…

For such an emotionally fragile girl, even a mere week or two of being alone in her apartment can feel like an eternity; it can feel like total abandonment.

For Carol, Helen is thus a transference of their mother, who when available is what Melanie Klein called the ‘good mother.’ The unavailable mother, as transferred onto and symbolized by Helen on her trip to Italy with Michael, is the frustrating ‘bad mother.’ And if Carol’s older sister has become her replacement mother, then Helen’s boyfriend has become Carol’s replacement father, again, a Kleinian ‘bad father,’ which is all the easier to see, given Carol’s feelings towards her actual father, as seen in that family photo, with her as a child staring at him in a kind of fixated hostility.

The feeling of abandonment she feels from her ‘mother’ and ‘father’ leaving her for Italy puts Carol in the paranoid-schizoid position, where objects (i.e., other people as represented in one’s mind) are split up into absolute good and bad (and she is experiencing only the bad here), and where she feels extreme persecutory anxiety, the threat of being raped again…even though now it’s all in her head.

She stays in her apartment for an extended time, missing work for three days and worrying her boss. She’s been seeing cracks in the walls of the apartment, including shocking hallucinations of them. These cracks symbolize two things: first, they represent tears in the vaginal walls of a rape victim; second, they represent what Wilfred Bion called beta elements, or external sensory stimuli that assail the brain and must be processed, through alpha function, in order to become normal thoughts, or alpha elements (see here for more on Bion’s and other psychoanalytic concepts). Carol rejects these excitations as intolerable intrusions into her mental life, and so the accumulated beta elements form a beta screen, as symbolized by the walls.

This constant rejecting of Knowledge, of new experience (beta elements, Bion’s K), this building up of walls around herself (the beta screen), is–needless to say–unhealthy. For as I’ve discussed elsewhere, there is a dialectical unity of self and other. Just as Carol is rejecting other people, so is she ejecting–splitting off–parts of herself.

Bion wrote (<<pages 47-48 here) of how the constant ejection of beta elements, building a beta screen from them, and the splitting-off of parts of one’s own personality–the bad internal objects–leads to the creation of bizarre objects, hallucinatory projections of those split-off parts of the self.

Whenever Carol hallucinates of cracks in the walls, of men suddenly appearing in her apartment, of men raping her, and of men’s groping hands coming out of the walls and grabbing her, these are all examples of her bizarre objects. These hallucinations are manifestations of what Fairbairn called the return of bad objects (<<<see Part 5). On the first occasion of her hallucinating of a man’s presence in her apartment, it’s in the mirror reflection, a clear sign of a bizarre object projected from inside her.

Colin seems like a nice enough man; there’s nothing in his manner to suggest that his interest in Carol is merely lecherous. His two teasing male friends in the local pub note that he must be in love. What is it about Carol that could possibly make Colin fall in love with her, apart from her beauty? There are many other beauties the handsome young man could fall for…why this icy cold, rejecting androphobe? Could he be sensing her inner pain? Could he be empathizing with her, even without knowing what’s happened to her (i.e., the presumed child sexual abuse)? Does her pain make her all the more beautiful to him?

Even inside her apartment, she doesn’t feel safe. A woman speaks abusively to her on the telephone, driving her to cut the landline cord with the straight razor. Indeed, that razor will give her a special power, making her a kind of phallic woman, as we’ll see below.

Colin, unable to bear her rejections anymore, goes to her apartment and rings the doorbell. She gasps audibly at the thought of him entering; he, now knowing someone’s at home but won’t open the door, rams into it and breaks it open. It doesn’t matter that he’s really a nice guy; it doesn’t matter how many times he says he’s sorry. His breaking open the door and entering the room, where those cracked walls are–those torn vaginal walls–is a symbolic rape, triggering her traumas.

With an old lady neighbour outside, watching them from down the hall like a personified superego, neither of them can do much. His closing the door is like a disregarding of the morality of the superego; this allows Carol, holding a phallic candlestick, to sneak up behind him and club him to death with it.

She disposes of his body in a bathtub that she’s previously filled to the brim with water, having absent-mindedly left it (the full tub is a symbolic yoni filled with symbolic semen she’s neglected for what by now should be obvious reasons); then she barricades the door in an attempt to keep more potential rapists (real and imagined) out, to keep out those agitating beta elements.

At various points during the film, she looks out the window and sees either nuns in a convent tossing a ball about, or she sees a trio of elderly male buskers walking on the sidewalk together and playing music. Her noting these harmless, male- or female-only groups seems to suggest her preferred way for society to be: a peaceful sexual apartheid, a Herland for women, and a Himland for men.

Because Helen has been late with the rent, the landlord (Patrick Wymark) has been a nag about it. He rings the doorbell and has to fight his way past Carol’s barricade to get in. This forcible entry is another symbolic rape. Add to this the fact that the building is his private property, and as I’ve said above, the walls of her apartment are symbolically her vaginal walls, we can see what a threatening presence he is to her, as the man with all the power, intruding on her private world, her ‘privates.’

He is shocked at the mess he sees in her place, which is legally his place. The uncooked rabbit, that symbolic rape victim, arouses his disgust in particular, though not his empathy. He’s happy to get the rent at last, but he’d be willing to forget about it in exchange for a sexual favour from the pretty girl.

He’s chosen the wrong woman to make moves on. She has that phallic razor hidden in her hand; and while he’d like to give her a phallic entry, she ends up doing a phallic entry (symbolically speaking) on him, by first cutting the back of his neck with the razor, then slashing at him, over and over again, until she’s killed him.

Bion’s theory of containment, normally applied either to the soothing of a baby or the treatment of a psychotic, can also have a negative version, allied to K (Bion, pages 95-99), the refusal to grow in Knowledge through human relationships, as is happening with Carol, leading not to soothing or a therapeutic cure, but instead to a nameless dread. Bion used the feminine symbol for the container and a masculine one for the contained, implying, respectively, yonic and phallic symbolism.

This sexual symbolism for the negative container/contained relationship is perfectly expressed in Carol’s PTSD reaction to having been raped. The trauma of her agitating beta elements must be ejected, especially when a man is trying to have his way with her, a man who–as her landlord–has all the more power over her. It’s only natural that she’d want ‘to rape him back,’ so to speak, by digging that phallic blade into his skin, making ‘yonic’ wounds in it. She wants to reverse the negative container/contained relationship and make a man feel a pain men have made women feel over the millennia.

(In this connection, it’s ironic that one of the creators of this story, presumably made sensitive to women’s victimization, would twelve years after making this film be charged with sexually assaulting a minor in the US; he then left the country and has never returned, out of a fear of facing deportation and imprisonment, for having plea bargained with an admission of statutory rape.)

Carol’s lashing out at and killing Colin and the landlord, of course, has given her no catharsis, for her bad internal object (her presumed rapist father) remains, haunting her mind like a ghost. Her continued hallucinations of hands grabbing at her from walls, and of men raping her, are the PTSD reliving of her trauma, a pain that, outside of psychotherapy, will never go away.

In her psychotic state, Carol acts in ways that, apart from their absurdity, would seem to be feminist parodies of a wife’s household duties. She is seen ‘ironing’ a shirt, but the cord isn’t plugged in, a Freudian parapraxis suggesting an unconscious defiance of the traditional roles of the patriarchal family. Soon after, she puts on lipstick, but sloppily, and then she just goes to bed, rather than going out and being sociable; again, this implies an unconscious refusal to be pretty for men’s pleasure.

Earlier in the film, Michael has noted that something’s wrong with her, and he tells Helen that Carol should see a doctor. Helen, averse to the social stigma of mental illness being associated with her family, is offended at Michael’s suggestion. When the couple return to her flat, and she sees the state that Carol has left the place in (not to mention the two bodies), hyperventilating Helen must now realize that she should have listened to her boyfriend.

Trauma must be confronted; it cannot be remedied through the usual defence mechanisms of repression or splitting. When repressed, trauma resurfaces in new and unrecognized forms; for Carol, the trauma of having been raped by, presumably, her father, resurfaces as a general androphobia. When bad internalized objects are split off and projected outwards, they can return as bizarre objects, as we see in Carol’s hallucinations of rapists and groping hands.

We don’t heal trauma by trying to erase it from our minds; we heal it by facing it, by feeling it, then telling the inner child in us that what happened to us was not our fault. It was the fault of the perpetrator…100% his fault.

Whenever anyone–Carol’s boss, for example–asks her what’s wrong, she cannot put her trauma into words. All she can do is sit and stare, as she does when a little girl in that old family photo, her staring at her presumed rapist father. It was all his fault…yet she cannot come out and just say it, when talking about her trauma is crucial to curing it. She can only relive it in her mind, and feel repulsion at any male reminder of what happened to her.

Analysis of “Midsommar”

Midsommar is a 2019 folk horror film written and directed by Ari Aster. It stars Florence Pugh, Jack Reynor, Vilhelm Blomgren, William Jackson Harper, and Will Poulter. It is considered one of the best horror films of 2019, with its unconventional way of disturbing and unsettling the audience.

Normally, a horror film thrives on the use of darkness to evoke the creepy mood. With this film, most of the horrors occur in broad daylight, as the film’s title suggests. Much of the film actually has a sad tone–unusual again for a film full of sunny skies–since the story is essentially about the slow but sure breakup of a boyfriend/girlfriend relationship.

The disturbing aspect of this breakup, though, is how it’s actually being manipulated and aggravated by a pagan cult. It’s equally obvious that Pelle (Blomgren) is drawing Dani Ardor (Pugh) away from Christian Hughes (Reynor) as it is that Maja (played by Isabelle Grill) is drawing Christian away from Dani; but I suspect the cult has been orchestrating this breakup to a far greater extent than is assumed by the average viewer of the film.

Here are some quotes:

[in Swedish] “This high my fire. No higher. No hotter!” –Siv

“He’s my good friend and I like him, but…Dani, do you feel held by him? Does he feel like home to you?” –Pelle, talking to Dani about Christian

“He draws, and we, the Elders, interpret. You see Yosh, Ruben is unclouded by normal cognition. It makes him open, for the source.” –Arne

“Ruben was – a product of inbreeding. All of our oracles are deliberate products of inbreeding.” –Arne

“I think I ate one of her pubic hairs.” –Christian, of Maja

[in Swedish] “I can feel it! I feel the baby!” –Maja, right after having sex with Christian

“Christian?” [snaps fingers twice] “Christian… Hi. Hello! There you are! Listen: You can’t speak. You can’t move.” [smiles] “All right?” [smiles] “Good.” –Ulla

**********

Siv: On this, the day of our deity of reciprocity, we gather to give special thanks to our treasured Sun. As an offering for our Father, we will today surrender nine *human* lives. As Hårga takes, so Hårga also gives. Thus, for every newblood sacrificed, we will dedicate one of our own. That is: four newbloods, four from Hårga, and one to be chosen by the Queen. Nine in all, to die, and be reborn, in the great Cycle.

Stev: The four newbloods, have already been supplied. As for our end, we have two already dedicated…And two who have volunteered. Ingemar and Ulf. [they step forward] You have brought outside offerings, thus volunteering your own bodies. You will today be joined in harmony with Everything. And to Pelle, who has brought new blood, and our new May Queen, you will today be honored for your unclouded intuition. And so, for our ninth offering. It is traditional that our fair Queen shall choose, between a preselected newblood, and a specially ordained Hårgan.

**********

The shifting of the seasons, from the dead of winter to the sunny skies of midsummer is important in terms of symbolism. It represents the dialectical relationship between opposites, one of unity in duality, as seen in the gradual transition from one opposite extreme to the other. We shift from the death and cold of winter to the renewed life and warmth of summer. As observed in my analysis of A Christmas Carol, we see here a case of ‘out with the old, in with the new’…only here, the seasons are reversed.

What should be noted here is that, just as there’s a shift from the winter’s death and cold to summer’s life and warmth, so is there a shift from the life and warmth…well, relatively speaking, of course…of Dani’s and Christian’s relationship, to the death and absolute cold of the relationship’s official end in summer–to say nothing of Christian’s winter life and midsummer death. Here again we see the unity of opposites.

Furthermore, as I mentioned above, most of the killing (and discovery of it) happens under sunny skies (except for the murder of Josh [Harper]); while the dark moments deal mostly with Dani’s fears or realizations of abandonment (her sister’s suicide/murder of their parents, more a tragic than horrific moment; Dani’s drug trip experience in the dark bathroom, with her hallucinating the sight of her dead sister in the mirror; her dream of her ‘friends’ driving out of the commune at night and leaving her there).

Her sister Terri suffers from bipolar disorder, the cycles of excitement and depression being symbolically paralleled here with the bright highs of summer and the black lows of winter; so it’s fitting to start with both the extreme cold and dark night of winter, along with the extreme depths of Terri’s worst depressive episode ever. In Terri’s scary email to Dani, she types, “everything’s black.”

Dani is already extremely vulnerable emotionally, her anxiety being such that Christian finds it hard to cope. She takes Ativan to soothe her anxieties, and she’s afraid that all her emotional baggage is pushing Christian away; whereas if he were a decent boyfriend, he’d be much more compassionate than he is.

Of course, Christian’s friends are hardly inspiring of compassion for Dani. Mark (Poulter), a particularly insensitive ass, bluntly tells Christian that he should dump her. Then, there’s Pelle…

Right from the film’s beginning, we see Pelle–the Swede who’s inviting the group to his commune’s midsummer celebrations, and who is the only one who’s happy, even excited, to have Dani tag along–sitting with Christian, Josh, and Mark, when they’re telling Christian he should break up with Dani. Pelle doesn’t say much about the souring relationship at the time (except mentioning the beautiful Swedish women Christian will meet in Hälsingland–i.e., Maja), but given what we know of his motives by the end of the movie, we now can see that it’s obvious his mind is turning already.

Knowing the pagan commune’s use of spells, I speculate that Pelle, right from the beginning, may have been using magic (i.e., the pictures he draws, including the one of Dani) not only to accelerate the couple’s breakup, but also even to drive Terri to the murder/suicide, orphaning Dani so he can ’empathize’ with her, bring her into the cult…and finally have her.

The worst of Dani’s fears of abandonment are realized when she learns that Terri has wiped out their entire family by flooding the house with carbon monoxide while their parents are sleeping. The premeditative nature of this killing, how Terri must have planned it, is almost like a human sacrifice (!). Dani is all alone in the world…except for her doing-the-bare-minimum boyfriend.

But with the onset of winter comes the birth of the sun god; that is, the sun is farthest away from the northern hemisphere, and it will be coming back, slowly but surely, until midsummer, when it’s at its closest. This slow return symbolizes the slow return of hope for Dani, who, though still traumatized, is little by little learning to put her life back together, if in the dubious form of joining a cult.

Christian’s aloofness isn’t helping, though. When he originally intends to go to Sweden with Pelle, Josh, and Mark, he hopes to blow off Dani and have fun in bed with beautiful Swedish girls. It’s only after seeing Dani sob (in an extended scene from the director’s cut, deleted from the theatrical release) that he reluctantly invites her along, lying that he’s meant her ‘last second invitation’ as a “romantic” surprise.

His inviting of Dani has made things awkward for the two of them, as well as for Mark and Josh (though Pelle, of course, is thrilled she’s coming). She can feel the annoyance of the former three men, who–apart from Josh’s work on his thesis–have been hoping for a buddy trip, chasing skirt. This awkwardness is indicative of the alienation in modern society, which will be sharply contrasted with the communal closeness felt among the pagan cult in Hårga…a closeness that will feel too close.

Indeed, part of the cult’s manipulation of its visitors will be a dividing of the four of them through triangulation, and this divisiveness is already beginning because of Pelle’s influence. We often see him drawing: for her birthday, he gives her a drawing of her wearing a wreath; I’m convinced that these drawings are spells, Pelle’s visualizations of such things as her as the next May Queen…which, indeed, is what she’s fated to become.

There’s a dialectical relationship between this growing alienation among the four visitors and the all-too-close bond Dani is developing with the cult, which actually is enmeshment. Similarly, the coming together of her and Pelle, the coming together of Christian and Maja, and the slow breakup of him and Dani, are also dialectically related–more unions of opposites.

To develop this theme further, it’s interesting how the visitor who has been traumatized by a murder/suicide in her family is the only one to be able to adapt to the death cult ways of the commune. The one who has viewed death with the greatest horror is also the one who becomes most accepting of it at the end. What’s more, it’s interesting how, of the four visitors, it’s Josh–the only African-American among a cast of people of European descent–who is by far the most passionate about learning about Scandinavian pagan traditions.

[NOTE: please don’t misinterpret my meaning here. I’m not trying to say that it’s somehow ‘odd’ or ‘out of place’ for a black person to be interested in European culture. Far from it! We should all, regardless of ‘race’ or colour, be encouraged to learn about cultures outside of those of our ethnic background. For indeed, many blacks have been famous for not only loving, but also excelling, at presenting various aspects of ‘white’ culture. A few examples, off the top of my head, include Jessye Norman in opera, Wynton Marsalis when interpreting Haydn, and Paul Robeson playing Othello and singing “I Dreamed I Saw Joe Hill Last Night.”]

My only point in speaking of Josh’s thesis in terms of the ethnic difference between him and Scandinavia is to give another example of this film’s theme of the unity of opposites: in terms of ethnic and cultural background, Josh, of the four visitors, is furthest away from Nordic tradition, yet he’s nearest to it in his emotional investment. It’s not about whether African-Americans ‘should or shouldn’t’ be interested in European culture (Why shouldn’t they be interested?); it’s that, technically speaking, he is passionate about it, making him, in this sense, more Nordic than Dani, Christian, and Mark could ever be; and in this we see a sameness in difference…as there should be a unity and harmony between all cultures, including those (actually or only seemingly) most dissimilar. I’m not prescribing what cultures one is ‘supposed’ to be interested in; I’m only exploring theme.

In contrast to Josh’s love of all things Scandinavian, white Christian, who also wants to do his thesis on the Hårga, is totally half-assed in his interest in the culture; worse, he is leeching off of Josh’s passion, justifiably angering him. In fact, Josh’s fascination goes so far as to have among his research books one involving the Nazi use of the Uthark (seen in an extended version of the scene of the car ride into Hälsingland)! Pelle claims that Josh carries the book around only to annoy him, but one would think that Josh himself would be annoyed to have it around. Once again, opposites attract.

Yet another example of the union of opposites is in Christian’s attitude towards Dani. He’s a bad boyfriend, to be sure, but not completely bad. He’s conflicted about her: part of him wants to end the relationship, but part of him wants to hang onto it. He expresses fears of regretting dumping her, and then not being able to get her back. He’s emotionally distant, yet tries…however clumsily…to be considerate. This ‘to be or not to be’ her boyfriend is thus another paradoxical unity of opposites.

Even when he is offered Maja for mating, he asks to watch the sex ritual instead of participate in it (in another deleted extension, that of his scene with Siv). And after he comes inside Maja, he runs out of the building naked, full of fear and remorse. He’d still be with Dani, yet not be with her.

When the visitors arrive in the Hårga community, pretty diegetic music is heard playing on flutes as they walk through a huge, yellow circular entrance designed like the sun. It’s a quaint, charming scene, and the people living here seem sweet. The charm is superficial, though, since we’ll see soon enough what will happen to Mark, Josh, and Christian, as well as to UK visitors, Simon and Connie.

One can debate whether or not ancient Norse pagans actually committed any or all of the shocking acts seen in the film (senicide, blood eagles, skinning of human flesh, and human sacrifices); but staying within the framework of the story of the film, we need to wonder about a community in the modern world doing things they know that no one outside would ever accept.

Such extreme acts, deemed understandable only in a pre-scientific world–where human sacrifice, rather than such things as modern agricultural practices, is believed to ward off bad luck and ensure good harvests–when combined with the pagan cult’s superficial charm, can only mean that the Hårga commune is collectively sociopathic and narcissistic. They fancy their ways to be superior to those of the modern scientific world; they arrogantly think they have the right and duty to manipulate and end human lives. Yet, on first meeting them, we find them so charming and sweet.

Again, we see here a meeting of opposites: so sweet, kind, and gentle, yet so cruel and merciless. This is a collectively narcissistic community. Membership (enmeshment, actually) has its privileges (e.g., being the May Queen, a kind of golden child), but being outside of the inner circle only brings death. Horrors happen under sunny skies.

Normally, when we think of sexual predation, we think of lecherous men prowling after pretty, nubile young women. Indeed, Mark–who’s such a jackass, he can’t even refrain from engaging in locker-room talk in Dani’s presence…so inept around women, and probably a virgin–is all eager about chasing Swedish women. But when one of the Hårga women (Inga, played by Julia Ragnarsson) shows an interest in him as a mate, he gets scared, not just because he’s such a dork, but because he can sense the predation.

Maja, of course, is especially predatory, what with the spells she uses on Christian (the runic charm she puts under his bed, and her pubic hair in his food), and the unsettling way her eyes are always on him. This sex role reversal is another union of opposites: men chase women, but women hunt after men. The hunter becomes the hunted.

Simon and Connie cannot hide their shock at the senicide, so when they say they want to leave immediately, not only is their murder necessary to silence them and protect the cult from the police; it’s also revenge for the narcissistic injury the cult feels after Simon and Connie make them lose face by his calling the senicide “fucked!”

Mark’s pissing on the ancestral tree, another loss of face for the cult, is more narcissistic injury requiring his death, as is Josh’s forbidden taking of photos of the cult’s holy book. The visitors have no respect for the commune’s traditions, so they must die.

That tense scene of the four visitors sitting together at the dinner table exemplifies another union of opposites, that of social alienation vs. enmeshment. Resentment builds between Dani and Christian when she says she can imagine him leaving without telling her (as Simon has done to Connie) because of a “miscommunication.” Mutual resentment builds between Christian and Josh over the former leeching off the latter’s thesis. Mark fears being murdered because of his pissing on the tree. All four feel alone, divided from each other…and yet they’re surrounded by a commune of people so together, they all share one will.

…and Dani, quite soon, will be part of that one will.

As part of his slow seduction of her, Pelle comforts Dani, after her shock at the senicide (which reminds her far too much of Terri’s murder/suicide–the death of their aged parents), by mentioning his own parents…who died in a fire (!). We must remember this fiery death in light of the sacrifice at the end of the film, a ritual murder Pelle fully, willingly participates in. He would tell her of his parents’ death to have her believe he empathizes with her, that he would hold her in a way Christian never will…yet Pelle is using her pain to lure her in; and as I speculated above, he may have used a spell to kill her family.

Pelle is the central villain of the movie. He has used his slick charm to engineer all the major events of the story. His plan from the beginning has been to break up Dani and Christian so he can have her, and so his sister Maja can have Christian. Maja has liked him ever since Pelle sent her a cellphone picture of him back when Pelle and the four were still in the States. The human sacrifice, killing Pelle’s “American friends,” was planned from the start, too. Pelle has the charm and sweetness Christian lacks, but Christian is the central victim, and Pelle is the central victimizer. Opposites, here of good and bad, are united again.

Dani’s aloneness–no family, an emotionally uncommitted boyfriend, and Josh and Mark, who resent her tagging along–makes her a perfect choice to join the pagan cult. She has no one else, but the people of Hårga are happy to have her. She dialectically shifts from being the social reject to being all lovingly accepted as May Queen–note the love-bombing she gets when she wins the Maypole dance. Note especially the passionate kiss Pelle gives her; having been drugged, she calls out “Mom?” when seeing a hallucination of her mother among the love-bombers, the only one who isn’t happy for her…but they are all her family now. She can leave behind her painful old world.

On many occasions, I’ve used the ouroboros as a symbol for the dialectical relationship between opposites: the serpent’s biting head and bitten tail represent the meeting, extreme opposites on a circular continuum that in turn is represented by the snake’s coiled body, where every intermediate point between the extremes is. Dani is shifting from the bitten tail of loneliness to the biting head of inclusion in the cult. Christian, on the other hand, has been slipping from the head of acceptance among his buddies, along the length of the serpent’s coiled body towards the tail as his friends are killed, to the bitten tail of being the new outcast, where Dani was, now that she has been crowned May Queen, and is loved by the cult, while he just stands by alone and watches.

Christian is the lonely, vulnerable one now. The cult doesn’t even want him to marry Maja: they just want his sperm to impregnate her. The combination of this fact with the cult’s accepting of Dani, the only survivor of the visitors being female (Ingemar was hoping to mate with Connie, but her sticking with Simon has sealed her fate.), makes me believe this cult must be matrilineal. Males are more expendable here than females (just as we know that in the patriarchal family, the sexes are reversed in this regard). Hence, seven out of the nine sacrificial victims are male; in fact, strictly speaking, the only ones burned alive are male (Christian, Ingemar, and Ulf), for the other victims (including Connie and the elderly woman who jumped from the cliff) were already killed long before.

This is an upside-down world (recall that upside-down shot during the car ride to Hälsingland), where sex roles are often reversed, moments of emotional dark occur during sunny brightness, and extreme opposites are intermingled. The only solution to social alienation that the movie offers is total enmeshment in a cult. This enmeshment is perfectly symbolized by Reuben, the deformed ‘oracle’ who is a result of inbreeding. A healthy society is a balance of closeness with independence: not too close, yet not so apart as to result in alienation. Dani is going from one extreme to the other.

As for Christian’s ‘moment of truth’ with Maja, we cannot afford to be so naïve to think that, just because he gets to enjoy her, that this means he’s really enjoying her. He has always been reluctant about it; part of him, even if just a small part, still wants to be with Dani. The only reason he has sex with Maja is that he’s being manipulated into it. Men’s greatest weakness by far is lust.

Drugged with aphrodisiacs and psychedelics that, frankly admitted by Ulla, will break down his defences, Christian enters the room where the fertility ritual is to take place. Maja is lying naked and beautiful in a bed of flowers, surrounded by naked older women who sing a hypnotic tune in B major, with two sets of three harmonies (which, if I’m hearing them correctly, are based on triads of I vi[a first inversion 6th chord] I, I II[major] I); an eerie instrumental variation of the tune is heard earlier in the film whenever Maja is working her love magic on Christian.

This scene perfectly exemplifies erotic horror, one of the best fusions of the sexy and the scary that I’ve ever encountered. Maja is so tempting, so exciting…and yet, so terrifying for those very reasons. (Now we can understand why Mark changes his mind about Inga, the Hårga girl he’s been so attracted to–the one intelligent thought he has anywhere in the film.) Maja is luring Christian into a trap. She takes the femme fatale to a whole new level. Omne animal triste post coitum. And this fusion of pleasure and terror is yet another union of opposites.

Such books as Frazer‘s Golden Bough, Graves‘s two-volume Greek Myths, and Hyam Maccoby‘s Sacred Executioner discuss ancient pagan rites of human sacrifice, later distorted into myths, which included orgiastic fertility rites. (I briefly discussed these in Part V of this post.) This is exactly what we’re seeing happening to Christian: he has a fuck, then he goes up in flames.

Now, we wouldn’t hesitate to describe as sexual assault a man giving a woman alcohol and drugs, then taking advantage of her while she’s wasted; but is that not exactly what’s being done to Christian? He has been thoroughly manipulated and drugged into having sex with Maja, and he has clearly demonstrated reluctance. During the sex, his agape eyes show no sign of pleasure: he’s all in a state of doped-up shock. Let’s dispense with the sexual double standards, look at what’s happened to him with an open mind, and take the following point seriously.

There should be no surprise that naked Christian runs out of the building disoriented and scared: what has happened to him can be seen as a kind of rape. It doesn’t matter that he orgasmed inside Maja; when women are raped, they sometimes orgasm–coming doesn’t make these women any less rape victims. The only reason we assume Christian ‘wanted it, so it isn’t rape’ (a particularly cruel thing to say to female rape victims just because they’re dressed provocatively) is because we stereotype men as lechers, and society assumes that sex is something only men do to other people, especially to women, instead of something done to them, especially when done by women to them.

When I say the above, I’m not trying to claim any kind of solidarity with woman-hating MRAs. I only bring this up, once again, to explore the theme of an upside-down world in which opposites are unified. Normally, we think of male sexual predation on women; here, the sexes are reversed.

Christian’s running outside, frontally nude and totally exposed to anyone looking, underscores his vulnerability. Ascendant Dani was emotionally vulnerable; falling Christian is now physically vulnerable (especially when he is drugged into mute paralysis). He has given up his usefulness to the cult in impregnating Maja. In the language of narcissism, he has gone from idealized to devalued…and he’ll soon be discarded.

At the end of Dani’s initiation as May Queen, the women accompanying her take her to a place within earshot of the sex rite. The empathic chanting of the women surrounding Maja and Christian make the rite especially audible to Dani. This must be deliberate. One of the women supposedly tries to dissuade Dani from going over and seeing what’s going on, but this ‘dissuasion’ is clearly reverse psychology: the women want her to see Christian ‘cheating’ on her; they let her walk over there.

Throughout the film, Maja’s moves on Christian have been public and therefore easily made known to Dani. Her suspicions have been growing the whole time; before she looks through the keyhole and sees her boyfriend fucking Maja, she’s already 99% certain that her suspicions have been correct. You can see it on her frowning face as she approaches the building.

After seeing the betrayal, she runs into the sleeping area, bawling in a jealous rage and feeling the triggering of her trauma of abandonment. The other women follow her. As Dani is bawling, the other women face her, and in the collective form of a symbolic mirror, they empathically reflect her bawling and pain back to her. This ritualistic empathizing, however, shouldn’t be mistaken with real empathy, or with Bion‘s psychotherapeutic notion of containment; the women aren’t properly soothing her. They are manipulating Dani, channeling her jealousy and pain, validating it so she’ll have a motive strong enough to betray Christian as a sacrificial victim, which of course she does.

Midsummer is the highest point at which the sun god rises, before his descent and death in fall and winter. Such gods as Balder were killed in midsummer, as Christian, Ingemar, and Ulf will be. Capital punishment has been deemed by many to be the secular equivalent of human sacrifice, and such ceremonial murder is also correlated with social hierarchy, a ladder that narcissists like to ascend. Christian is being executed for the crime of unfaithfulness (as Dani sees it). Being discarded by the cult, he is also the scapegoat, dressed in a bearskin, just as May Queen Dani is the golden child, adorned in a dress of flowers.

Dani has relived the trauma of Terri’s murder/suicide in viewing the ättestupa, and now she’ll have to relive it again by watching the burning building, with a front row seat, so to speak. (Ingemar’s and Ulf’s volunteering as sacrificial victims makes this into a kind of murder/suicide, too.) Her surname, Ardor, means ‘burning passion,’ which is appropriate, for watching the burning yellow building, shaped like the capital A of her surname, is like her looking in a mirror. It’s an agonizing passion for her to watch at first, but it’s ultimately cathartic–hence, her smile at the end.

The ’empathic’ wailing of Pelle, Maja, and all the others in the cult should now be seen for what it really is: not only is it fake, but also psychopathic. This commune is a case of group insanity. Narcissists are deficient in empathy, but they can fake it; what’s more, they kid themselves into thinking their empathy is real–hence, the cult’s wailing, meant to assuage their guilt.

So, what will become of Dani? Has she finally found the love and belonging she has so craved her whole life? It may seem so for now, but our feelings change with the seasons. Given time, that smile of hers will change into a frown, just as the sun, at its height, will wane as fall and winter come. It’s only a matter of time before she grows disillusioned with this death cult.

She has been idealized; she may, in time, be devalued and discarded, just as Christian has been. She, too, may slide from the ouroboros’ biting head (idealization), along the length of its coiled body (devaluing), down to its bitten tail (discarding). Four years ago, she and Christian were in love; that love faded away. She will mate with Pelle…the summer of their love may fade away into another winter of emotional distance.

After Pelle has fathered a few children by her, and she in her anxieties wants to get out of the cult, she won’t be able to…not alive, anyway. She is in a trap. She has exchanged alienation and loneliness with enmeshment. Pelle’s parents died in a fire…Christian has died in a fire…will Dani, too, die in a fire, one midsummer’s day…or midwinter’s night?

Analysis of “Eraserhead”

Eraserhead is a 1977 experimental body horror film written, produced, and directed by David Lynch. It stars Jack Nance as Henry Spencer, the otherwise titular character (due to a surreal dream sequence in which his decapitated head is taken to a pencil factory and made into erasers).

Filmed in black and white, the film presents a bleak, lonely cityscape expressive of extreme social alienation and violent, disturbing unconscious phantasy. It has been preserved in the National Film Registry by the United States Library of Congress as “culturally, historically, or aesthetically significant.”

Here are some quotes:

Mrs. X: It’s Henry isn’t it? Mary tells me you’re a very nice fellow. What do you do?

Henry: Oh, I’m on vacation.

Mrs. X: What did you do?
***************

Mr. X: I thought I heard a stranger. We’ve got chicken tonight. Strangest damn things. They’re man-made. Little damn things, smaller than my fist – but they’re new!…… I’m Bill.

Henry: Hello. I’m Henry.

Mrs. X: Henry’s at Lappell’s factory.

***************

Mr. X: Well Henry, what do you know?

Henry: Oh, I don’t know much of anything.

***************

Mrs. X: Henry, may I speak to you a minute? Over here. Did you and Mary have sexual intercourse?

Henry[stammering] Why?

Mrs. X: Did you?

Henry: Why are you asking me this question?

Mrs. X: I have a very good reason, and now I want you to tell me.

Henry: I’m, I’m very… I love Mary!

Mrs. X: Henry, I asked you if you and Mary had sexual intercourse!

Henry: Well, I don’t… I don’t think that’s any of your business!

Mrs. X: Henry!

Henry: I’m sorry.

Mrs. X: You’re in very bad trouble if you won’t cooperate… [nuzzling at his neck]

Henry: Well, I… Mary!

Mary X: [grabbing her away] Mother! [sobs]

Mrs. X: Answer me!

Henry: I’m too nervous.

Mrs. X: There’s a baby. It’s at the hospital.

Mary X: Mom!

Mrs. X: And you’re the father.

Henry: Well that’s impossible! It’s only been…

Mary X: Mother, they’re still not sure it is a baby!

***************

Mary X[to the crying baby] Shut up! [Baby continues to cry] I can’t take it anymore! I’m going home!

Henry: What are you talking about?

Mary X: All I need is a decent night’s sleep!

Henry: Why don’t you just stay home…

Mary X: I’ll do what I want! And you better take good care of things while I’m gone!

***************

[the Baby is going into violent convulsions and has broken out in spots] “Oh, you are sick!” –Henry

“In Heaven, everything is fine.
In Heaven, everything is fine.
In Heaven, everything is fine.
You’ve got your good things, and I’ve got mine.
In Heaven, everything is fine.
In Heaven, everything is fine.
In Heaven, everything is fine.
You’ve got your good things, and you’ve got mine.
In Heaven, everything…is fine.” –The Lady in the Radiator, singing

The film begins with the Man in the Planet moving levers, Henry’s head floating in space with his mouth wide open, and a large, snake-like spermatozoon coming out of his mouth.

This seems to be a dream, or fantasy, of his. Henry doesn’t want to be the father of a baby, and so he imagines the Man in the Planet to be a kind of sky-father god impregnating his girlfriend Mary X, making her like one of those pretty maidens that Zeus ravished and impregnated in Greek myth.

We note that the Man in the Planet has a deformed face, just as the Lady in the Radiator and the baby are deformed. Unattractiveness in general is a recurring theme in the movie, reinforcing the sense of alienation.

Henry is unattractive in how absurdly geeky he looks, with that hair and those clothes (with the pens in the pocket, and the too-short pants), to say nothing of his awkward pouting. The X family are unattractive in how odd their manner is, always making Henry feel uncomfortable. Even the Beautiful Girl Across the Hall is unattractive in how society would disapprove of her promiscuity.

Lynch’s own fear of fatherhood is apparently what inspired the story (other influences being Kafka‘s Metamorphosis and Gogol‘s short story, “The Nose“), for his daughter Jennifer had been born with “severely clubbed feet.” Hence, the deformed baby with the snake-like head, no limbs, and no skin covering its internal organs.

The fear of fatherhood is extended in the film through Henry’s own conflicted feelings about sex. Part of him wants the Beautiful Girl Across the Hall, though her ‘whorishness’–as he seems to sense it–repels him. His coitophobia is demonstrated in his reaction to Mary X’s mother bluntly asking him if he’s had sexual intercourse with her daughter: he retorts that it’s none of her business. Her kissing him embarrasses and agitates him all the more.

Since so much of this film is surreal, it isn’t always easy to distinguish fantasy from reality. So, as with my analysis of mother!, I’ll be assuming that the more bizarre and hallucinatory moments are figments of Henry’s imagination.

Such fantastic moments, apart from the obvious ones, would include Mary’s mother nuzzling on his neck (a narcissistic projection of his own sexual disgust and desires onto her), the bleeding, small “man-made” (!) chicken on his plate (symbolic of his hated baby), and the baby itself, whose hallucinated (as I see them) deformities make it easier for him to rationalize killing it at the end of the movie.

His real reason for hating his baby–however repressed that hate may be–is his Laius complex, a father’s desire to commit filicide out of a fear that his child will grow up to supplant him one day, as evinced in his dream of being decapitated, the baby’s snake-head appearing from the cut in his neck to replace his head.

In Greek myth, Laius wanted baby Oedipus exposed out of fear of the fulfillment of the prophesy that he’d grow up to kill and replace Laius and marry Iocaste. Uranus, disgusted with the ugly children he had by Gaea (the twelve Titans, the three Cyclopes, and three Hecatoncheires), imprisoned the youngest of them in Tartarus. Cronus would rise up against his father and castrate him. Cronus himself was afraid one of his children, the Olympians, would one day supplant him, so he ate them. Zeus, in turn, feared his unborn child, by then-pregnant Metis, would one day supplant him, so he ate her and the baby!

The Man in the Planet (these two could be seen to represent, respectively, Uranus and Gaea–i.e., he is inside her in an act of copulation), moving the phallic levers and causing the spermatozoon to emerge from Henry’s mouth, is thus a figment of Henry’s imagination, a key role in his fantasy that he isn’t the true father of his deformed baby. He is thus projecting his hatred of his baby onto the Man in the Planet, who could also be seen as representing Henry’s hated father.

Henry fears that the baby will supplant him in an act of revenge by the Man in the Planet (an internal object of Henry’s father–recall the close proximity of the planet to Henry’s floating head, and their overlapping, in the opening dream-sequence), whom Henry–in his unconscious phantasy–imagines to be the father he himself supplanted.

In that opening surreal dream sequence, we see Henry’s unconscious mind let loose. We see his head floating in space, so close to that planet, a barren, lifeless spherical rock. The planet suggests the desolation of his inner mental life. Thus, the Man in the Planet, whose deformed face symbolizes an abusive nature, allied with those phallic levers he manipulates, is an internal object residing in Henry’s mind like a ghost haunting a house.

Hard rock suggests death, and pools of water suggest the primordial soup out of which life emerges; so when we see the spermatozoon drop into the liquid, this suggests conception.

Henry walks home alone, carrying a bag of groceries in a bleak, desolate cityscape of essentially lifeless industrialization. We see hills of dirt by a building; he has to pass them to get to where his apartment building is. In fact, his apartment also has piles of dirt and lifeless vegetation in it.

He works in “Lappell’s factory,” but he’s on vacation: that he isn’t going anywhere special, or doing anything interesting, tells us two things about him: his salary must be too low for him to afford going on a trip somewhere, and/or he’s too dead emotionally even to be able to enjoy himself on such a trip, so why go anywhere?

In all of the above observations–filicide fantasies, bleak industrial landscapes bereft of plant life, and a lonely life without human bonding–we see a theme of death over life. Given the increasing urgency in today’s world to resolve the climate change crisis, we can see Eraserhead as prophetic.

David Lynch called this his “most spiritual film,” an odd statement to make about a wish to commit infanticide. In exploring this “spiritual” interpretation, we can see a kind of perverse, morbid, and dark version of the Christ myth: the Man in the Planet is God the Father, the deformed baby is the Christ Child (and Christ, like the baby, must die for us to live), Henry is Joseph (since he’d rather not be the biological father), and aptly-named Mary X is the Virgin Mary, her surname suggesting the Cross, or X as in Xmas.

After learning from the Beautiful Girl Across the Hall that Mary’s family has invited him over for dinner, Henry goes into his apartment, takes off his socks, and lays them on his radiator to heat them. He seems to fetishize this radiator, for he stares at it often. It gives him heat in a cold world, though it’s an artificial, electric heat. He has no use for the natural warmth of human companionship. The Lady in the Radiator, as deformed as she is, seems to be Henry’s ideal of beauty. At least she has a pleasant, if odd-looking, grin.

He takes out a photo of Mary, torn in two, from his dresser drawer; it’s torn at the neck, suggesting a wish to decapitate her, more of his preference of death over life. Recall his later dream of being decapitated, the baby’s snake-head emerging from the cut in his neck, a symbol of the baby supplanting him. His fears of being destroyed are projected onto other people: better that they die than he.

The awkward conversations he has with the X family underscore the ubiquity of alienation in this film. He denies the possibility that he’s the baby’s father, preferring the fantasy of a virgin birth and a Uranus for the real father. Still, he must marry Mary.

Having moved in with Henry, she tries to feed the baby, which won’t eat anything. It is the most revulsive baby…conceivable–with its snake-like head, lack of limbs, and what seems a bandage instead of swaddling clothes. Her mother says the baby is just prematurely born, and as I mentioned above, I suspect its deformity is just a hallucination that Henry–in his obvious psychotic tendencies–is having to make it easier for him to kill the child one day. When Mary says one can’t be sure if it even is a baby, Henry could be imagining her saying that, too.

Cuteness in children has been recognized as a factor inspiring parental affection, making caregivers want to love a child, thus motivating them to care for it as best they can. This spermatozoon-child, however, inspires loathing and revulsion, not just in its appearance, but also in its unwillingness to cooperate during feeding, and in its irritating bawling.

Because the parent/child relationship here isn’t the normal, healthy kind (the occasional smiling at it from the parents, especially from Henry, should be seen as reaction formation), we don’t see what Wilfred Bion would have called the soothing containment of the baby’s agitated reaction to external stimuli.

Instead of using maternal reverie to soothe her baby, Mary engages in the negative version of the container/contained relationship (Bion, pages 95-99), shouting at the bawling baby to “Shut up!” (Click here for a full explanation of Bion‘s and other psychoanalytic concepts that I use throughout this analysis.) Instead of being soothed, the baby experiences aggravated agitation, turning it into a nameless dread.

Here we can see the foundation of so much of the alienation of society: if one can’t feel empathy for a baby (which, outside of Henry’s hallucinatory perception of it, probably isn’t half as repellant or deformed as he, and we, imagine it to be), for whom can we feel empathy?

Mary leaves the apartment in frustration, and Henry is left to take care of the baby alone. At first, he plays the role of the dutiful father, doing his best to attend to the baby’s needs. But his sudden discovery of sores on its skin, and its difficulty breathing, suggest that he has imagined the sickness, as a wish-fulfillment.

Bion explained that people learn from experience through a social connection with people, what he called the K-link, K standing for Knowledge. But in this film, no one really wants to connect with anyone else in a meaningful way, so just as there is the negative container/contained relationship, so is there one of -K, the avoidance of, and refusal to gain, Knowledge: recall Henry saying, “I don’t know much of anything,” to Mary’s father.

Attacks on linking are seen in Henry’s and Mary’s revulsion towards the baby, or, to use Bion’s terminology, ‘parents -L baby’ (i.e., they don’t Love it), or even, ‘parents H baby,’ that is, they Hate it (Bion, pages 42-43). The baby’s growing sickness thus reflects how it can sense this lack of parental love, so it cannot thrive and grow in K. Instead, the baby can only self-destruct in states of -K, -L, and H, because it has been born into a world of extreme alienation.

Henry’s dream/fantasy about the Lady in the Radiator reveals his true, if unconscious, feelings about the baby. He sees her shuffling from right to left on a stage, grinning that weird grin and seeming pretty in spite of her deformed cheeks, with their bulbous, sideburn-like protrusions.

As she shuffles from side to side, we see spermatozoa fall on the floor of the stage. She steps on a couple of them, squishing and destroying them. See seems to be telling Henry that she condones his future killing of his baby.

Since I consider the Man in the Planet to symbolize Uranus, as well as to be Henry’s father as an internal object, I see the Lady in the Radiator, in spite of her deformity, to symbolize both Aphrodite and to be Henry’s objet petit a, the unfulfillable object of his desire, rooted in possible Oedipal feelings his father has frustrated.

Consider the phallic association, if not the shape, of the spermatozoa. They fall on the stage as if from the sky, like the severed genitals of Uranus, which fell into the sea and foamed up, Aphrodite then emerging from the foam. Just as the baby’s relationship with the Man in the Planet, Henry, and Mary X can be seen as a perverse variation on the Christ myth, so can the Lady in the Radiator’s relationship with the Man in the Planet and the spermatozoa–which I believe came from him (in Henry’s unconscious phantasy)–be seen as a morbid variation on Aphrodite’s birth.

Henry’s disgust with his baby is further demonstrated when he wakes in the middle of the night next to Mary (whom we never see again), and finds spermatozoa between him and her. They droop like flaccid penises, and he throws them against the wall; they splatter on impact, a symbolic castration, just like the Lady in the Radiator’s stepping on them.

Note how Cronus supplanted Uranus by castrating him, then Cronus was afraid of being supplanted himself (Freud noted how Zeus supplanted Cronus by castrating him, too–Freud, page 469; Robert Graves found, in John Tzetzes, a source that confirms how castration was part of Zeus’ usurping of Cronus).

So in Henry’s hallucinated fantasies, we can find the unconscious root of his fear of being supplanted by a son: his own taboo wish to eradicate his father. The ugliness of the deformity of the Man in the Planet seems to represent Henry’s father’s brutal, bullying, authoritarian nature; whether or not Henry has had Oedipal feelings for his mother may be a moot point, but I suspect at least that when he was a little boy, his father caught him enjoying a guilty pleasure like masturbating, and he brutally beat little Henry for it. Hence, his extremely uptight attitude towards sex.

While we don’t know for sure if Henry’s objet petit a (the Lady in the Radiator) is based on an Oedipally-desired mother, we can see that his wish to fulfill his sexual desires (in his lovemaking fantasy with the Beautiful Girl Next Door) is something he feels his father will punish him for (recall that brief flash we see of the Man in the Planet, eyeing him maliciously, just before we see Henry’s head popping off, his baby’s snake-head then emerging from the cut in the neck).

I’ll acknowledge Henry’s desire to have the Beautiful Girl Next Door, and I believe she really offers herself to him when saying she’s locked herself out of her apartment; but I insist that he’s fantasizing about being in bed with her, both of them sinking in that hot tub, if you will, of life-creating primordial soup (pardon the mixed metaphors). I believe he’s rebuffed her sexual advances, while fantasizing (if not hallucinating) having sex with her; it’s the only way he could resolve his conflict between wanting sex and being afraid of it. Similarly, he can’t quite face his revulsion towards his baby, so he projects that disgust onto her when he imagines her look of horror at the sight of the baby as they’re having sex in his fantasy.

His lovemaking fantasy with her culminates in another vision/dream of the Lady in the Radiator, who sings, “In heaven, everything is fine…” three times, then, “You’ve got your good things, and I’ve got mine.” She repeats this verse, but ends it with, “You’ve got your good things, and you’ve got mine.” (My emphasis.)

“Heaven” can be interpreted as Henry’s procurement (however fleeting) of his objet petit a: he has come to possess her “good things” (i.e., her genitals) as well as his own “good things” (i.e., there’s the sexual union of both people’s genitals).

Now, in capitalist heaven, “You’ve got your good things…” (your private property) “…and I’ve got mine” (my property). Then, “You’ve got your good things, and you’ve got mine” (You, the capitalist, have taken my good things, through wage slavery/theft, mergers and acquisitions, and/or imperialist conquest.). Since alienation is such an important theme in this movie, Marx’s conception of it shouldn’t be overlooked. (I’ll later resume a discussion of capitalism as a factor in the film’s sense of bleak social estrangement.)

Henry, in his dream, comes on the stage and stands before the Lady in the Radiator, who holds out her hands invitingly to him. He looks at her awkwardly and fearfully, wanting to claim his objet petit a, but afraid of the consequences–this is, the cruel look on the face of the Man in the Planet, symbol of Uranus (who is heaven, incidentally), and of Henry’s father. He touches her hands, and there’s a bright flash of light, along with a typhoon of white noise. This black-and-white film is the black-and-white thinking of splitting; since she is his objet petit a, his idealization, we momentarily see all white…and hear all ‘white.’

Henry retreats behind a black curtain when a leafless tree stuck in a rock emerges from the backstage curtains. This tree and rock symbolize a giant phallus and testicles. Henry is terrified, for this lifeless tree represents the father’s punitive castration, as does his head’s popping off of his shoulders, to be replaced by his baby’s bawling snake-head.

If Henry’s decapitation and supplanting by his snake-headed baby is a symbolic castration of the Cronus-vs-Uranus, or Zeus-vs-Cronus type, then phallic-headed Henry’s frizzy hair, standing up on end to indicate his eternal state of horror, is his symbolic pubic hair.

His head falls into a lake of blood, and then falls from the sky, just like those penile spermatozoa that land on the stage and are stepped on by the Lady in the Radiator, and just like the severed genitals of Uranus, god of heaven, that landed in the sea. Henry fears the humiliation of being emasculated by his child, just as he has feared being castrated (literally or symbolically) by his father as punishment for having sexual feelings.

It’s significant that, in his dream, Henry sees a boy (symbolic of his baby) picking up his phallus-head and taking it to a pencil factory, where an employee named Paul frantically buzzes to alert his boss of the arrival. The boss, who shouts at Paul, is a transference of Henry’s intimidating, bullying father; he even calls the boy with Henry’s head, “Sonny,” suggesting a symbolic link with Henry’s fantasied notion that his baby is actually the son of the Man in the Planet, Henry’s symbolic father.

Here, we see how the traumas of family translate into the conflicts inherent in capitalism. Bosses are as authoritarian and bullying as fathers and governments can be. Bits of Henry’s head are shaved into erasers to be attached to pencils, then sold by the boss for a profit. This is how capitalism cuts off a bit of the worker every day, castrating him symbolically, making him less and less of an existing thing.

And here is where we can come to a fuller understanding of the meaning of the film’s title. An eraser removes words, drawn lines, etc., either erroneous or deemed to be so (it removes information); in the process, bits of eraser are eliminated, too.

Since Henry is the “Eraserhead,” we can now understand what such a concept means, that is, in terms of Bion’s notion of -K, the adamant rejection of Knowledge through links with other people. Henry’s alienation is so severe that he’d rather ‘erase’ knowledge through human interaction than absorb it. As I’ve discussed in other analyses, when this rejection of external stimuli is taken to extremes, it can lead to psychosis, hence Henry’s bizarre, surreal, hallucinatory visions.

His brain’s ‘erasures’ of ejected, unwanted external stimuli, what Bion called beta elements, have accumulated over time, building up a beta screen (symbolized by the brick wall just outside the window of his apartment, the one above the radiator), which rejects all access to new Knowledge (-K) for Henry’s inner mental life. These ‘erasures’ are also split-off parts of himself that are projected outward and become hallucinatory phenomena that Bion called bizarre objects. This was Bion’s explanation of the origin of psychosis (and incidentally, I’m not the only one linking bizarre objects with David Lynch’s movies).

Henry’s unconscious hostility to his father, a hostility displaced onto his baby, forms the basis for the Lacanian explanation of the origin of psychosis, too: foreclosure. In not wanting to give up the dyadic mother/son Oedipal relationship (here transferred to Henry’s imaginary relationship with his objet petit a, the Lady in the Radiator), he is rejecting the nom/Non! du père, which would introduce him to society. Hence, Henry’s alienation drives him mad.

Symbolic castration is the lack, or manque, that originates desire, which Lacan says is of the Other, or the people of the world, to be recognized by them, and to desire what one thinks they desire. But Henry is afraid of his desires, and he wants only the dyadic, lower-case other (the objet petit a of his fantasied relationship with the Lady in the Radiator, who isn’t even a real person). So his inability to relate to others leads to his madness.

He wakes up, and remains in his apartment for most of the remaining time, at one point hearing his baby laugh, as if at his inadequacies, and at another point seeing two people fighting outside another of his windows; this is the kind of hostility and unpleasantness that makes him want to reject the world. Sometimes, he wants to reach out, though. On two occasions, he hopes to connect with the Beautiful Girl Across the Hall: the first time, she isn’t at home; the second time, he sees her with another man, one almost as ugly (though not deformed) as the Man in the Planet, and so he can be seen as another substitute for Henry’s hated father.

That this trio of people in the hall can symbolize the Oedipal relationship is also seen in how she is a manifestation of his Oedipally-based objet petit a, who looks back at him scornfully, and she sees–in his hallucinatory projection–the baby snake-head on his shoulders, symbolizing his feeling of having been reduced to an infant that cannot be the phallus for Mother (symbolized by the Beautiful Girl Across the Hall; by ‘phallus,’ I’m referring to it in the Lacanian sense of being a signifier of lack, not the literal male genital organ).

Crushed, Henry retreats back into his apartment. The Beautiful Girl Across the Hall’s scornful look at him was probably because–his hallucinated lovemaking with her notwithstanding–he actually rebuffed her advances before. Still, he feels humiliated, symbolically castrated…and so he looks in hatred at his baby.

He gets some scissors and approaches the baby. I believe he’s hallucinating the bandage wrapped around the baby’s body: imagining the bandage makes it easier for him to cut it open, when he’s really cutting a long incision along the naked baby’s belly and chest, hence, we see its internal organs.

Some of those internal organs are black; those dark organs, taken as a whole, have the shape of that “man-made” chicken that Henry stabbed into at the dinner table with the X family. This is why I say that chicken represents a baby; for I suspect that Henry was already fearing he’d impregnated Mary at the time he’d learned of the invitation–hence his awkward meeting of the family. All it takes is the sex act, one time, to get him nervous.

Anyway, Henry takes those scissors and stabs his baby. He recoils in horror at what he’s done; there’s no way he’ll escape the consequences of his filicide…except in hallucinatory fantasy. The electric lights flicker on and off, suggesting he’s descending into darkness. The baby’s neck elongates, and its head grows to a gigantic size; both of these sights symbolize Henry’s fear of the baby growing up, coming of age, and taking revenge on him, to supplant him, like castrating Cronus dethroning Uranus, only to be dethroned himself by Zeus.

In the narcissistic imagination of the sufferer of the Laius complex, there can be only one man in the family: neither Henry’s father, nor his son, may exist with him. In reality, of course, the baby won’t do anything to harm Henry, but he’ll be socially shamed and arrested for murder. In his psychotic state, though, reality doesn’t matter. Only a fantasy world will protect him, so he indulges in it.

He imagines the giant snake-head to have transformed into the planet, one side of which then bursts apart. The phallic levers of the Man in the Planet emit sparks; they seem damaged, for he struggles with them (this symbolizes castration, and therefore the thwarting of Henry’s oppressive Uranus-like father).

Henry watches this symbolic thwarting with a look of amazement, his head surrounded by a billowing cloud of those eraser shavings we saw in the pencil factory, those which were made from his head. As I mentioned above, the shavings represent split-off portions of his ego, projected outwards and now made into bizarre objects. He is at the height of his psychosis in -K, in an arrested state of the paranoid-schizoid position, for there can be no reparation with the bad father; his paranoid fear of a reprisal from his father internal object will ensure no repairing of his damaged internal world.

His only escape from this fear and pain is an escape into fantasy, where, having finally defeated his father, he can enjoy the love of his objet petit a, the Lady in the Radiator, without fear of paternal punishment. The bright light and white noise return, she appears, and they embrace. On his face, we finally see a look of peace of mind.

Henry has finally found love…in a hallucinatory world of fantasy.

Analysis of “Dawn of the Dead”

Dawn of the Dead is a 1978 zombie film written and directed by George A. Romero. It is, in a way, a sequel of sorts to his 1968 film, Night of the Living Dead, though it has none of the original cast or setting. Instead, it stars David Emge, Ken Foree, Scott Reiniger, and Gaylen Ross, with Tom Savini (who also did the gory make-up effects). Music for the Italian version of the movie (Zombi) was by Goblin (named “The Goblins” in the credits), in collaboration with Dario Argento.

Zombies are swarming the urban centres, and Stephen “Flyboy” Andrews (Emge), Francine “Fran” Parker (Ross), and two men from SWAT teams (Foree and Reiniger) escape in a helicopter and use a shopping mall as a kind of sanctuary, until a biker gang led by “Blades” (Savini) breaks in and brings in more zombies.

With his first zombie film, Dawn of the Dead is considered not only one of Romero’s best films, but one of the best horror films ever made, too.

Here are some quotes:

“Every dead body that is not exterminated becomes one of them. It gets up and kills! The people it kills get up and kill!” –Dr. Foster

“How the hell come we stick these low-life bastards in these big-ass hotels, anyway? Shit, man! This is better than I got!” –Wooley

*********

[coming across a Zombie storage room]

Roger: Why did these people keep them here?

Peter: ‘Cause they still believe there’s respect in dying.

*********

“We’re still pretty close to Johnstown. Those rednecks are probably enjoying this whole thing.” –Stephen

*********

Francine Parker: They’re still here.

Stephen: They’re after us. They know we’re still in here.

Peter: They’re after the place. They don’t know why; they just remember. Remember that they want to be in here.

Francine Parker: What the hell are they?

Peter: They’re us, that’s all, when there’s no more room in hell.

Stephen: What?

Peter: Something my granddad used to tell us. You know Macumba? Voodoo. My granddad was a priest in Trinidad. He used to tell us, “When there’s no more room in hell, the dead will walk the Earth.”

************

[Fran and Stephen are observing from the roof of the mall]

Francine Parker: What are they doing? Why do they come here?

Stephen: Some kind of instinct. Memory of what they used to do. This was an important place in their lives.

************

“The normal question, the first question is always, are these cannibals? No, they are not cannibals. Cannibalism in the true sense of the word implies an intra-species activity. These creatures cannot be considered human. They prey on humans. They do not prey on each other – that’s the difference. They attack and they feed only on warm human flesh. Intelligence? Seemingly little or no reasoning power, but basic skills remain and more remembered behaviors from normal life. There are reports of these creatures using tools. But even these actions are the most primitive – the use of external articles as bludgeons and so forth. I might point out to you that even animals will adopt the basic use of tools in this manner. These creatures are nothing but pure, motorized instinct. We must not be lulled by the concept that these are our family members or our friends. They are not. They will not respond to such emotions.” [the gathered crowd starts arguing] “They must be destroyed on sight!” –Dr. Millard Rausch, scientist

*************

Roger: Aww, God! Oh, Jesus Christ!

Peter: What is it?

Roger: My bag! I left my goddamn bag in the other truck!

Peter: [stops driving the truck] All right, trooper, you better screw your head on.

Roger: [hyped tone] Yeah, yeah, yeah; c’mon, c’mon c’mon, let’s go!

Peter: [grabbing him by the collar] I mean it! Now you’re not just playin’ with your life, you’re playin’ with mine! Now… are you straight?

Roger: [subdued tone] Yeah.

*************

[looking at the approaching bikers]

Peter: Just three of them, huh?

Stephen: Holy shit!

Peter: They’ll get in. They’ll move the trucks.

Stephen: There’s hundreds of those creatures down there.

Peter: Come on, man, that’s a professional army. Looks like they’ve been surviving on the road all through this thing. Well, let’s not make it easy for them.

*************

[about to whack a zombie in the head with a machete] “Say goodbye, creep!” –Blades

*************

[Peter and Francine are flying off of the mall rooftop]

Peter: How much fuel do we have?

Francine Parker: Not much.

Peter: All right. [last lines]

People in a TV studio in Philadelphia are arguing on air over what to do about the zombie menace. (One of the workers behind the scenes is played by Romero himself.) Martial law has been declared in the city, requiring all residents to give over any killed zombies to the National Guard.

The residents of a housing project haven’t been complying with the martial law requirement to give over their dead, so SWAT teams have been sent there to get the zombies and punish the lawbreakers. The SWAT teams’ aggression reminds us of a truism from the first movie: the zombies aren’t the only mindless killers; in fact, since the housing project is full of Puerto Rican and black residents, Wooley, a member of one of the SWAT teams, imagines he has the right to hurl racial slurs at the residents while brandishing his gun.

Amid the explosion of violence, a black woman is horrified to see her man having become one of the undead. Not wanting to accept his horrible fate, she tries, in all futility, to communicate with him; his only replies are bites on her shoulder and arm, tearing off huge chunks of flesh, leaving her screaming in pain.

As we know, zombie bites turn a victim into another zombie. This process of turning the normal (who, recall, are often hardly less murderous themselves to begin with) into the undead can be seen to symbolize what Melanie Klein called projective identification, which goes beyond mere projection (imagining others to have one’s own personality traits) by actually manipulating others into embodying what one projects onto them.

Wilfred R. Bion‘s extension of projective identification is normally applied to preverbal communication between mother and infant, in which the baby–without a thinking apparatus to process the external stimuli that agitates it–projects its frustrations onto the mother, who then soothes the baby by containing its agitated reaction to the stimuli; she processes its harsh feelings, and sends a tolerable form of those feelings back to the baby. In therapy, an analyst may also play this maternal role for a patient, who is in the infant’s role.

Sometimes, however, this containment can be a negative experience, causing one’s agitation to become worse, instead of the soothing a baby gets from its mother. This aggravation of the agitation, a nameless dread, is what’s happening with the infecting bites of the zombies.

Bion used a feminine symbol for the container, thus making it into a yonic symbol; he used a masculine symbol for the contained, making it phallic. In the movie, the yonic bite wounds can be seen to represent a negative container, and the phallic zombie teeth can symbolize the negative contained. Zombie bites are a rape of the flesh, as it were. So this negative container/contained relationship, originally a preverbal form of communication between mother and infant, has now been regressed to in the zombies (i.e., a fixation at the oral stage), who have lost the ability to use language.

They cannot speak or respond to verbal communication because the trauma of being bitten by other zombies, or of being exposed to radiation, has plunged them into the fragmentary, undifferentiated world of Lacan‘s Real Order, where experience cannot be expressed in language or symbol. [Click here for more information on psychoanalytic concepts.]

The above description is the psychology behind why zombies are mindless killers who can’t communicate or connect with each other, or with anybody, for that matter. Their growing presence has resulted in a breakdown of the social order, because one cannot have communities of people who don’t relate to one another. The root cause of such breakdown is psychological trauma.

Trauma results in even greater breakdowns in society because people communicate only by killing, in the gruesome, cannibalistic form of the negative container/contained relationship described above. The urge to kill has become epidemic, and it’s not just among the zombies.

Racist SWAT team members like Wooley delight in killing Puerto Ricans and blacks; “rednecks” (as “Flyboy” Stephen calls them) in the rural areas make zombie-hunting into a sport. When one speaks of the fight-or-flight response to traumatic experiences, in these people we can see an example of the former response.

As for “Flyboy,” Francine, and SWAT team members Roger and Peter, however, we see the flight response; for at least in Peter, we see a look of reluctance on his face when he has to shoot zombies…especially if they’re children.

The four find a shopping mall, and even though it’s crawling in zombies, they decide to make it their sanctuary. The sight of zombies wandering about the inside of the mall is an amusing one; it’s an example of how Romero put social commentary in his zombie films.

Mindless zombies plodding about in a shopping mall represent how we are all too often more interested in buying things than in connecting with each other. (Recall what George Carlin once said about Americans in shopping malls.) Zombies’ only form of communication is cannibalism (in the negative container/contained form discussed above), just like how we all too often communicate only in ‘biting’ remarks. We fetishize commodities, never contemplating the sweat of workers who make the things we covet, and we snap at servers because of the slightest inconvenience.

(Dr. Millard Rausch denies that the zombies engage in cannibalism because the zombies never eat each other, but eat only ‘normal’ people. This, of course, misses the point: the message of Romero’s movies is that we ‘normal’ people aren’t fundamentally different from the zombies, in spite of appearances. Therefore, it is cannibalism when zombies eat the ‘normal.’)

This inability to communicate outside of biting (whether it’s literal biting, or it’s cutting remarks), fetishizing commodities at workers’ expense, and wanting things more than people (except in wanting people to destroy in order to aggrandize oneself)…these problems are all symptoms of alienation, which itself is the social sickness that results from the capitalist mode of production.

That the zombie menace can be related to capitalism leads us to another issue: the epidemic nature of the menace, spreading everywhere, is symbolically a global spread, and it can thus be related to the imperialism of late-stage capitalism.

Zombies kill mindlessly. “Rednecks” hunt and destroy zombies mindlessly. Racists like Wooley shoot and kill mindlessly. Similarly, soldiers in imperialist wars shoot and kill mindlessly, too, their victims often civilians.

“Flyboy,” Francine, Roger, and Peter just want to get away from all the killing and dying. Once the shopping mall is secure from zombie infiltration (e.g., the entrances have been blocked with trucks), they’ll be able to live reasonably normal lives again.

If we can associate a potentially global zombie apocalypse with imperialism, then we can associate this shopping mall oasis with the notion of socialism in one country. Any country in the world whose government refuses to comply with contemporary US/NATO global neoliberalism (such countries include Cuba, the DPRK, Venezuela, and pre-coup Bolivia) are targeted for regime change. The zombie-like opposition in those countries will wreak havoc and destruction…unless the countries (i.e., Cuba and the DPRK) have a sufficient defence.

Our four protagonists want just such a level of assured protection from external dangers, not just zombie dangers, but also disapproving humans who might find out about their set-up. When the four of them seem to have got that assured protection, they start to enjoy the use of the commodities in the shopping mall.

It may seem that their enjoyment of these things, for free, makes them as much a target of Romero’s social commentary as are the zombies, “rednecks,” and trigger-happy SWAT team members. Perhaps Romero intended it that way, but I beg to differ. The four protagonists enjoy the stuff, but not in a mindless, zombie-like way, so why not? They’ve been through hell: let them enjoy themselves. Besides, they see the commodities as use-values, the way a communist society would, not as exchange-values, as in capitalist society.

It’s only when two of them, Roger and “Flyboy,” lose their nerve and get the killer instinct themselves that they have their downfall, get bitten, and become zombies. The trauma of a close call or two happening to Roger, that is, when a zombie just about bites him before being shot in the head by Peter, spraying blood all over Roger’s face (which is like projective identification), makes him act wildly, recklessly, and forgetful of his bag (his fight-or-flight response)…hence, he gets bitten.

When “Flyboy” is on the roof with Francine, teaching her how to fly the helicopter, they’re spotted by a biker gang led by “Blades” (Savini). The violent and destructive nature of this gang shows how easily it can be associated with fascism. In fact, one of the gang members is even wearing an SS helmet.

So, the gang’s attack on the mall, removing the shield of trucks and letting all the zombies in, can be seen to represent such things as the Nazi invasion of the USSR in June, 1941, Mussolini’s fascists attacking Italian leftists in the early 1920s, and, in current events, Michel Temer and Jair Bolsonaro replacing Dilma Rousseff in Brazil, and the far right-wing coup in Bolivia…along with similar attempts made by the Venezuelan opposition, led by US puppet Juan Guaidó.

Whenever there’s a crisis in capitalism, as symbolized in this film by the social breakdown from the zombie pandemic, there can be two responses: a socialist, progressive one (symbolized by the efforts of “Flyboy,” Francine, Peter, and Roger), and a violent, destructive, fascistic one (represented by the biker gang).

That some bikers and zombies kill each other doesn’t invalidate my allegorizing: establishment capitalists and fascists fought each other, too, in WWII (i.e., Churchill vs. Hitler). The ultimate goal of both sides, however, was and is the same–the destruction of an alternative to a society of alienated, mindless killers and destroyers.

So, the zombie apocalypse, or “dawn of the dead,” is the beginning of the end: allegorically speaking, it’s late stage capitalism succumbing either to socialism or barbarism. There’s no third way–choose wisely from the only two options.

Analysis of ‘mother!’

I: Introduction

mother! is a 2017 psychological horror film written and directed by Darren Aronofsky (who also did Black Swan). It stars Jennifer Lawrence in the title role, with Javier Bardem, Ed Harris, and Michelle Pfeiffer. It is about a wife (mother) and husband (Him–Bardem) whose idyllic home is intruded on by increasing numbers of guests, whose outrageous behaviour drives the agitated wife into madness and despair, causing her to burn down the house that the guests are treating more and more disrespectfully.

The story is an allegory of how the human race is slowly destroying our ability to live on Earth. The house represents the Earth, mother is the goddess of the Earth, and Him (the only character whose name is capitalized) is God. The Biblical parallels continue with man (Harris) representing Adam, woman (Pfeiffer) representing Eve, their two adult sons representing Cain (Domhnall Gleeson) and Abel (Brian Gleeson), and the infant son of Him and mother representing the Christ child.

These two allegories resulted in a polarized reaction from audiences, some of whom praised the environmental message, while others found the Biblical parallels and violence offensive.

II: Quotes

“Baby?” —mother, after waking up (first line of the movie)

“I wanna make a Paradise.” —mother

“My wife *loves* having company.” —Him

mother: Stop, they’re ruining everything!

Him: These are just things. They can be replaced.

[to Mother] “The inspiration! Where have you been hiding?” [to revolutionaries] “Finish her.” –herald

“Make them go!” —mother, to Him

Him: I’m his father.

mother: And I’m his mother!

[to the followers of Him] “Murderers!” [to Him] “Murderer! It’s time to get the fuck…” [scratches his face as his followers gasp] “…out of my house!” —mother

mother: *What* are you?

Him: Me? I, am I. You? You were home.

mother: Where are you taking me?

Him: The beginning. [pause] It won’t hurt much longer.

mother: What hurts me the most is that I wasn’t enough.

Him: It’s not your fault. Nothing is ever enough. I couldn’t create if it was. And I have to. That’s what I do. That’s what I am. And now I must try it all again.

“Baby?” –next mother, after waking up (last line)

III: So Much Allegory and Symbolism

Since the ecological allegory has been discussed so many times before, I don’t have all that much to add to it. Instead, without denying the ecological interpretation, I’ll be doing a different one, since this movie is so rich in symbolism that many overlapping, intersecting, and even contradictory interpretations can coexist. And if you, Dear Reader, are familiar with my writing, you’ll know of my dialectical treatment of contradictions, making all interpretations valid, since any one interpretation can flow into the other, then back again.

Because the characters’ generic-sounding names will make the distinction between them difficult, I’ll usually be calling them by different names, those indicative of who the characters represent. Hence, mother is “Gaea,” Him is “Yahweh,” man is “Adam,” woman is “Eve,” the oldest son is “Cain,” the younger brother is “Abel,” and the baby is “Jesus.” This renaming will remind us of the original allegories, helping us see how those ones intersect with mine to uncover new meanings.

IV: In the Beginning

“Yahweh” smiles as he places a crystal object on a mantel, which causes his and “Gaea’s” home, previously burned down by his ex-wife, to be instantly and miraculously restored. “Gaea” wakes up in bed, noting that he isn’t lying beside her. She calls out, “Baby?”

What’s interesting about her saying this, referring to Him (the first and last word said in the whole film), is how it contrasts with their ages. “Yahweh” is old enough to be her father; “Adam” (who, incidentally, is just barely old enough to be the father of Him) later will mistakenly think she is “Yahweh’s” daughter.

Yahweh is a storm and sky-father god like Zeus and Uranus, the latter being Gaea‘s son and husband. Uranus was also castrated, which corresponds with “Yahweh’s” sexual impotence early in the film, a symbolic castration that prevents Him from getting “Gaea” pregnant.

This symbolic swapping of the ‘parent/child’ relationship introduces the theme of the dialectical unity of opposites in the film. Another example of this swapping can be seen in how, usually, the sky is a father god and the earth is a mother goddess; but in ancient Egyptian myth, Nut is the sky goddess and Geb is the earth god. Since, in Biblical myth, God will destroy all life on Earth when the apocalypse comes, and “Gaea,” having already spoken of preparing for the apocalypse, burns down the house at the end of the film, mother can thus be seen in this way as a sky mother goddess.

“Gaea” looks around the house for Him, reaching the front door, opening it, and looking out at the Edenic scenery surrounding the house. She’s wearing see-through bedclothes, with her nipples showing; this suggests Eve’s unashamed nakedness, which leads me to my next point about the swapping of opposites.

Since this married couple are the first man and woman we see in this Edenic setting, “Yahweh” and “Gaea” can also be seen to represent Adam and Eve, every bit as much as man and woman do. The creators swap roles with the created. This parallel between the two married couples continues when we see the sons of both violently killed. “Abel” is killed by jealous “Cain,” and “Jesus” is an Abel in his own right, killed by the Cains of the crowd of “Yahweh’s” fanatical followers; were they jealous of the love of Him toward his newborn baby, and in ingesting its mutilated body in a ghoulish variation on the Eucharist, are they hoping to be similarly loved…by being “Jesus”?

V: Hell is Other People

When “Gaea” is startled by Him, behind her at the front porch, we can see a foreshadowing of her anthropophobia, her fear and intense dislike of people. She would be only with Him and their future baby, not with anyone else.

Her anthropophobia leads to the central conflict of this movie, something sidestepped in the ecological interpretation. Her life with Him is Eden, a paradise…heaven; but as Jean-Paul Sartre observed, hell is other people. In this movie, Sartre’s dictum applies in both its correct and incorrect interpretations. The popular misconception of Sartre’s meaning is shown in how, the more that people intrude on “Gaea’s” life, the more hellish it is; but the correct meaning, the hell of never escaping from how others’ perceptions of us shape our self-concept, is present in the film, too.

People throughout the movie say disparaging or invalidating things to “Gaea,” and they give her dirty looks, all to depreciate her worth. They don’t listen to her or respect how she feels. This makes her dislike herself so much that she burns herself with the house and all the other people. The split external object becomes the introjected split internal object.

VI: The Other as a Mirror of the Self

Her growing dislike of herself is necessarily linked to her dislike of the others, because other people looking in our faces are metaphorical mirrors of ourselves. As I’ve argued elsewhere, the structural growth of the personality is relational with other people; there is a bit of the other in the self, and vice versa.

“Gaea” would rather remain in a one-on-one, dyadic relationship with Him than engage with society in general, because her interactions with Him–that is, she and “Yahweh” looking into each other’s eyes lovingly–are, metaphorically, a narcissistic mirroring of each other that she can’t replicate with the world.

She is stuck in the Imaginary Order with Him; “Yahweh” is her symbolic mirror, a (non-visual) kind of counterpart for her who reflects her narcissism back to her (and his narcissistic vanity, as we know, is off the charts!). Since he’s old enough to be her father, her relationship with Him can be seen as symbolically Oedipal.

VII: The Need for More People

This symbolic Oedipus complex can be seen in reverse, too, since “Gaea” calls out to her son/lover Uranus at the beginning and end of the film, saying, “Baby?”; but “Yahweh” wants to break free of the limitations of the dyadic relationship with her, since he can’t use language and write poetry while stuck in the Imaginary. He must enter the Symbolic Order‘s world of language, its shared signifiers, customs, and societal laws.

To do so, he must bring people into the house.

So, with this idea that characters’ roles can be reversed–the ‘parent/child’ relationship between “Gaea” and “Yahweh” (or Uranus), and the creator/created relationship between ‘the gods’ in the house and the “Adam” and “Eve” visitors–now we can see that the arrival of man not only symbolizes God creating Adam, but also that man represents Yahweh “walking in the garden in the cool of the day” (Genesis 3:8), beginning the chain of events that will bring about the Fall, symbolized by the coming mayhem in the movie.

So “Adam,” whose stories inspire Him, is also in this context the Name of the Father (le nom, or Non! du père–recall that man is just old enough to be the father of “Yahweh”), whose nom gives “Yahweh” the words he needs to write again, but whose Non! forbids “Gaea” to keep “Yahweh” all to herself.

Lacanian psychoanalysis explains how the Name of the Father dissolves the Oedipus complex, taking boys out of the one-on-one relationship with Mother (and girls out of the dyadic relationship with Father) as symbolized with the ‘parent/child/marital relationship,’ if you will, of “Gaea” and “Yahweh”/”Uranus,” and thus freeing them of the constraints of the Imaginary to bring them into the social world of the Symbolic. [For a more thorough explanation of Lacanian and other psychoanalytic concepts, click here.]

VIII: Rejecting Society Leads to Madness

“Gaea,” however, doesn’t want to leave the dyadic, symbolically Oedipal world of the Imaginary. In her refusal to accept the Symbolic, its society, signifiers, and language, she expels, or forecloses, the fundamental signifier of the Name of the Father, and this Lacanian foreclosure will lead to her having a psychotic break with reality. Her psychosis explains the increasingly surreal, hallucinatory attacks on her house that we see later on in the film. We see them because, in seeing the film entirely from her perspective (camera shots show either her face, her point of view, or what’s seen over her shoulder), she hallucinates them.

Before any serious disruption of her peaceful life with Him by all those people has even begun, we see hints that she is already mentally disturbed. She notices a heart beating within the wall: it’s the heart, we eventually learn, of the previous “Gaea” who burned down the house at the beginning of the film. Her identification with her predecessor in the wall suggests a connection between mother! and Charlotte Perkins Gilman‘s “Yellow Wallpaper,” a first-person-narrated short story about a Victorian-era woman slowly going mad.

Environmentalist and Biblical allegories aside, mother! shouldn’t be taken too much at face value. One should give serious consideration as to how much of what we see is just “Gaea’s” imagination running wild. After all, this isn’t the first of Aronofsky’s films to feature a woman going insane. “Gaea” may be upset about all of the damage being done to her house, but she’s also the one who burns it down to the ground.

Sometimes, in her growing social anxiety, “Gaea” drinks a yellow powder mixed in water, which gives at least some relief to the shakiness and nausea that result from her anthropophobia. I’m guessing that this medicine is, or at least represents, a kind of psychiatric drug that, while not outright eliminating her hallucinations, at least makes them manageable.

When she knows she’s finally pregnant, she seems to think she doesn’t need the drink anymore, so she flushes it down the toilet. As we soon learn, though, when all those people arrive to celebrate “Yahweh’s” new poem, her hallucinations fly out of control.

IX: Eve

Having “Adam” sleep in their home makes “Gaea” uneasy enough as it is, but the arrival of “Eve” makes her all the more agitated. It doesn’t take long for “Eve” to reveal herself as nosy, prying, and obnoxious.

Still, let’s reconsider woman‘s personality in light of what we know about “Gaea,” whose perspective is all we have telling the story. We sympathize with “Gaea” because all the events are given from her point of view, making her into the main victim; but the increasingly surreal nature of what we see through her eyes must be hallucinations and delusion, thus making her an unreliable narrator.

So, objectively speaking, is “Eve” really as irritating as “Gaea” perceives her to be? The same legitimate question can be asked of mother‘s perception of Him, “Adam,” “Cain,” “Abel,” and all the other intruders of her home. I’m not saying that “Gaea” is completely in the wrong, and that all the others are beyond reproach; it’s just that she must be exaggerating what’s wrong with them in her mind, as well as portraying herself as blameless.

X: Knowledge

So, with all these considerations in mind, we can now see “Eve” in a whole new light. Since the Biblical Eve was tempted by the serpent to eat of the Tree of Knowledge (“Good and Evil”tov wa-ra, being a merism reflecting everything from the best to the worst; therefore, it’s a tree of the knowledge of, potentially, everything), and she in turn tempted Adam with the forbidden fruit of the tree, we can see not only “Eve’s” nosiness, but also her giving “Gaea” the glass of lemonade (the forbidden fruit drink, if you will) as instances of her wanting to share knowledge and have knowledge shared with her.

Recall in this context the swapping of ‘parent/child,’ or ‘creator/created’ roles: “Eve” is old enough to be “Gaea’s” mother, just as “Yahweh” and “Adam” are old enough to be her father. With this mother/daughter roleplay in mind, we can see how “Eve” is like a mother to “Gaea,” seeking to give and receive knowledge (Wilfred Bion‘s notion of the K-link) by connecting socially with her ‘daughter,’ so to speak. “Gaea,” however, rejects such a communal exchanging of knowledge (-K) because she doesn’t like socializing.

“Gaea” says she’s uncomfortable talking to “Eve” about her relationship with Him, which on the surface seems like a perfectly reasonable objection, given “Eve’s” forward, prying questions; but how much of this questioning is truly inappropriate, and how much of it is hallucinated, a product of “Gaea’s” paranoid imagination?

According to Bion’s expansion of Kleinian object relations theory (again, click here for more info on Bion‘s, Klein‘s, and other psychoanalytic concepts if you’re unfamiliar with them), a baby develops an ability to think by learning how to process emotional experiences with its mother, who (through maternal reverie) processes the agitating external stimuli (beta elements) first, then sends them back to her baby in a tolerable form (alpha elements). The baby thus gradually grows in K, learns how to process and relate to the external world for itself, and grows to be a mentally healthy person.

But if–either through bad parenting, or through one’s aggravated refusal to accommodate external excitations–one won’t accept this indispensable need to grow in K through linking with society (a problem explained, in Lacanian terms, as foreclosure–see above), external stimuli are projected outwards with split-off pieces of one’s personality; and these pieces become what Bion called bizarre objects, hallucinatory projections of one’s psychotic inner state. This degenerative process explains what’s happening to “Gaea”: the hostility and violence she sees all around her is a projection of her own misanthropy.

XI: The Fall

“Eve’s” meddling in the private affairs of the house extends to “Adam” when they enter “Yahweh’s” room and accidentally cause his crystal to fall from the mantel and break. He is so upset that he yells, “Quiet!” at the chattering couple. Since this crystal, we later learn, was in the heart of the previous “Gaea,” we realize that “Yahweh,” being as upset as he is about the broken crystal, must have really loved her. She was more than someone he was merely using; which is not to say he never mistreated her (or that he isn’t mistreating the current “Gaea”), but that he isn’t as wicked as he seems. In spite of his obvious flaws, “Yahweh” sincerely loves the current “Gaea,” too, as he will love future “Gaeas.”

She opens a door and, to her embarrassment, stumbles upon “Adam” and “Eve” making love. Since they are her symbolic parents, seeing them this way represents the childhood trauma that Freud called the primal scene. Later, “Gaea” returns to tell them they have to leave, but uncooperative “Eve” opens the door to reveal herself in her bra; like Biblical Eve, she is “naked…and…not ashamed” (Genesis 2:25)

XII: The Downward Spiral

So far, we have seen a slipping-away from “Gaea’s” paradise, which–understood in the terminology of Hindu cosmology–would be called the Satya Yuga, a Golden Age from which would begin a decline to progressively corrupt and wicked ages, ending in the Kali Yuga, in which–according to Hindu thinking–our sinful world is now, close to total destruction and a cyclical rebirth to a returned Golden Age.

I would describe this cyclical decline, from Edenic paradise to fiery Armageddon, in the symbolism of the ouroboros, as I’ve done many times before. The serpent’s biting head is the Satya Yuga, its bitten tail is the Kali Yuga, and “Gaea” and “Yahweh” are, as of this point in the movie, just behind the serpent’s head, at the end of the Satya Yuga. They will continue to slide down the length of the ouroboros’ slippery circular continuum of a body, till they get to that bitten tail…then to the biting head again, at the very end.

XIII: Brotherly Hate

The shit really hits the fan when “Cain” and “Abel” barge into the house, fighting over what “Cain” believes is “Adam’s” unfair will favouring “Abel” over him. “Cain” hysterically shouts that “Adam” and “Eve” don’t love him. The brothers fight, and we all know who kills whom.

This sibling rivalry and jealousy parallels the jealousy “Gaea” feels whenever “Yahweh” neglects her in favour of their guests. As I’ve said above, “Yahweh”–about twenty years older than her–can be seen as a symbolic father of hers. Her jealousy of the guests can thus be seen as Oedipal. She wants Him all to herself, and doesn’t want to share. “Cain” feels the same way about “Adam” (as Biblical Cain felt about God and His favouring of Abel’s sacrifice over his), and he is so upset about what he perceives is a favouring of his younger brother that he kills him. “Gaea,” at the end of the film, will kill all the “Abels” in the house.

The Oedipal Eden is the dyadic parent/child relationship: one child and his or her opposite-sex parent, or, in the case of the negative Oedipus complex, one child and his or her same-sex parent. The point is that one wants to live in an ideal world of oneself with one idealized other as a mirror of one’s own narcissism, this other being an extension of oneself in the Imaginary Order.

“Yahweh,” however, wants the radical alterity of the Other, or a society of many other people in the Symbolic Order. So he leaves the house with “Adam,” “Eve,” and the corpse of “Abel,” while “Cain” leaves the area alone with a bloodied forehead.

“Gaea” is traumatized from having witnessed the murder, and she’s terrified of being alone in the house, without Him. On the surface, it appears that “Yahweh” is being insensitive to her by leaving her alone; she later accuses Him of having “abandoned” her. But without “Cain” around to help carry the body (he would be too ashamed even to show his face), “Yahweh” feels obligated to help. He is being negligent to her, to be sure, but she is exaggerating his negligence in her mind.

With her alone in the house that night, there is a moment of relative calm. “Cain” briefly returns, frightening her (after all, he “did the first murder”–Hamlet, Act V, Scene i). “Yahweh” returns, and things seem better for the moment.

XIV: The Treta Yuga

The second quarter of the movie begins, representative of the Treta Yuga, a decline from the Satya Yuga. These Yugas may not be paralleled point for point with their four counterparts in the film, but neither are the Biblical parallels. That things are clearly changing for the worse, quarter by quarter, until there begins a repeat of the cycle at the end (as a previous cycle ended at the very beginning of the movie), is justification enough to compare the four quarters of mother! to the Yugas.

A kind of funeral gathering is held in the house for grieving “Adam” and “Eve.” “Yahweh” tries to comfort them with a poetic speech, saying that, in a way, one never really dies. He says, “there’s a voice crying out to be heard, loud and strong. Just listen.” [The guests, especially “Adam,” weep out loud.] “Do you hear that? Do you hear that? That is the sound of life. That is the sound of humanity. That is your son’s voice.” He means that their weeping is “Abel’s” weeping…thus, he is still alive.

The growing number of guests entering the house makes “Gaea” extremely uncomfortable. A young man and woman plan to use “Gaea’s” and “Yahweh’s” bedroom to have sex, reminding us of when the sons of God lay with the daughters of men. “Gaea” kicks the lovers out of her room.

“Gaea” has her yellow-powder drink, and tells some other guests not to occupy the upstairs to chat. The man and woman who were going to have sex in her bed are now painting the walls of the first floor of the house; “Gaea” tells them to stop. A man tries to pick her up, and calls her “an arrogant cunt” when she rejects him. She begs guests not to sit on the unstable kitchen counter by the sink.

How much of the above is really happening and how much is hallucination, is hard to say (her yellow drink seems less effective; perhaps, because of overuse, she’s building a tolerance to it?). Presumably the more outrageous things that happen are more her imagination than reality. In any case, the sink breaks down because those sitting on the counter won’t respect her wishes; the spraying of water everywhere symbolizes the Great Flood. “Gaea” can’t take the guests anymore, and screams at all of them to leave the house.

She argues with “Yahweh” over how he’s been neglecting her in being over-accommodating to the guests. He insists he needs them to help Him write, as I’ve explained above with the Lacanian interpretation. She taunts Him over his impotence; this symbolic castration is their shared manque (recall, in this connection, how she, as Gaea, is symbolic mother to Him as her lover, Uranus). Her taunt drives Him to grab her, and they finally have sex.

Thus ends the Treta Yuga, and we have another moment of temporary calm. She soon discovers that she is pregnant, with no need of any tests: she just knows, and she’s right. “Gaea,” the earth mother goddess has become the Mother of God; for with “Yahweh” as the baby’s father, her intuitive prescience of her pregnancy suggests an Immaculate Conception, a coming miraculous birth.

XV: The New Testament–New Words, New Desires

So, with “Gaea” as Mary, we begin the Dvapara Yuga, or the New Testament, as it were. And the New Testament is symbolized by the new poem that “Yahweh” writes; and since their baby symbolizes Jesus, “Yahweh” can now be seen as God the Father. He has an explosion of inspiration: the words just flow from his pen.

Since there isn’t the limitation of a two-person relationship anymore, that of the mutually mirroring world of the Imaginary, but now a three-person relationship (that three being representative of all of society’s people in general, the many-peopled Other instead of the two-person other), “Yahweh” can exploit the language of the Symbolic. He can finally write.

Now, the signifier (i.e., the word) takes precedence over the signified (the meaning) because one cannot express meaning without something visual or auditory to represent it (think of looking up an obscure word in the dictionary, only to find it defined by other obscure words that now have to be looked up, too!). The chain of signifiers is like a long surface of cracked ice over a flowing river of signifieds; meanings (and potential future meanings) flow under that chain of signifiers that we’re compelled to follow. This following is expressive of human desire, because we always want more…we’re never satisfied.

The urge to keep that meaning flowing, from signification to new signification, is the basis of the idolatry of the many followers of “Yahweh.” A kind of priest representing Him blesses them, saying, “His words are yours.” In the beginning was the Word, and the Word was with Him, and the Word was Him. Accordingly, “Yahweh” blesses his followers with a mark, a brown smudge on their heads, that mark being a kind of signifier.

XVI: The Beginning of the End

With idolatry comes zealous loyalty to Him, hence the religious wars that are symbolized by the fighting, violence, and destruction we see when the next group of guests comes. Before they come, “Gaea” reads the new poem and weeps, knowing the tragedy that is prophesied; when the writing ends, the signifier chain of desire ends, with nothing more to fulfill it, and that’s the end of the world. Before even reading the poem, she has already said that she’ll prepare for the Apocalypse…and recall her flushing the yellow powder down the toilet, the only thing that will keep her hallucinations under control.

Her embrace of fatalism shows that something much larger than “Yahweh” merely manipulating “Gaea” is happening. He must do what he’s doing, or else he can’t write. She must have a baby, or she won’t be mother; also, she must allow herself to lose her mind, for such is the drama of history as set in the poem. Creation must be for there to be destruction, and vice versa; the same goes for life and death. All opposites are dialectically linked.

Marx once said, “The philosophers have only interpreted the world, in various ways. The point, however, is to change it.” As we see our world dying from the ravages of imperialist war and global warming, do we want to sit back and be fatalists, or do we want to do something about it?

Since “Yahweh” is a poet, a writer of verses with a large, fanatical following, we can see Him not so much as representing God, but as representing the manipulative religious authorities who pretend, with their pretty writing, to have the moral answers to all our spiritual problems.

XVII: If I May Digress for a Moment…

Similarly, “Gaea” doesn’t so much represent our mother Earth (that would be the house and surrounding trees and grass, which she burns to a crisp at the end) as she does the liberal Hollywood establishment that preaches about the dangers of climate change, but does little, if anything, about it. These green capitalists don’t have the answers.

I’m sure that Greta Thunberg is a sweet girl with a good heart and the best of intentions; but the green capitalists are leading her by the nose. The greatest pollutant threatening our ecology is imperialist war…all those bombs being dropped. The green capitalists have nothing to say about this problem, because they need to continue generating profits to build, for example, electric cars using the lithium they can steal from Bolivia.

The liberal rails away about how insane the business leaders are when they pollute the air, water, and land. A radical Marxist analysis, however, recognizes the diabolical logic, the evil intentions, behind these businessmen’s schemes. Knowing this logic leads to a real answer to our problems, that will to change history instead of merely interpreting it: not with the violence of war, but of socialist revolution.

XVIII: Gaea’s Baby, Gaea’s Madness

Back to the movie. “Gaea’s” pregnancy, her preparations for the birth, and her growing paranoia about the new flood of guests to come into her house remind us of Rosemary Woodhouse and her nosy neighbours, the Castevets, who drive her to near madness with their conspiracy over her baby. Recall how the heartbeat of the previous “Gaea” through the wall, as well as the ‘bleeding’ yonic mark on the wooden floor, agitates her, suggesting the growing madness of the woman in The Yellow Wallpaper. “Gaea” is having a psychotic breakdown. We sympathize with her, but we mustn’t rely on her perception of events.

When I say we she’s an unreliable narrator, am I saying that the environmental allegory is invalid? Am I agreeing with the right-wing climate change deniers? Of course not. I’m simply saying that the bourgeois liberal reaction to the problem is hopelessly wrong-headed: in fact, her burning down of the house at the end implies that even Aronofsky knows that the liberal reaction is wrong. This is why, in spite of its wrong-headed nihilism, I still consider mother! to be a great film. As I’ve argued in a number of my other film analyses, there is an undercurrent of truth to be discovered in these films…if one looks carefully enough behind the bourgeois Hollywood covering.

XIX: Narcissism

Narcissism expresses itself in a number of ways throughout this film, not just in the overt way in which we see “Yahweh” basking in the adulation of his fans, while generally neglecting “Gaea.” It’s also expressed in the group narcissism of his fans, who idealize and identify with Him. He displays the grandiose self, while they have done a transference, making Him, “Yahweh” as God the Father, into their symbolic idealized parental imago.

Then there’s the third manifestation of narcissism: the timid, covert form exhibited by “Gaea” herself. She wants “Yahweh” to mirror her narcissism back to her in a dyadic relationship; when she gives birth to “Jesus,” she’ll want to replace Him with the child. As Robert Graves once said, “Woman worships the male infant, not the grown man: it is evidence of her deity, of man’s dependence on her for life.” (Graves, page 110)

Covert narcissists often make themselves out to be victims, and this self-pity is much of the basis for “Gaea’s” hallucinatory exaggerating and catastrophizing of the presence of “all these people.” To be fair to her, “Yahweh” is ego-tripping and focusing on his fans at her expense…to an extent. Similarly, at least some of the guests are probably doing some inappropriate things…again, to an extent. But I am convinced that her paranoid imagination is making up the rest of the problems.

XX: Hallucinations and Trauma

Allegory aside, are we really supposed to take seriously the idea of police and army raids on the house, with gunfire, explosions, tear gas, and flames everywhere? Are we expected to believe that a religious cult will grow around a popular poem? “Gaea” is hallucinating!

Speaking of religion, I suspect that the real reason she is seeing and hearing all these Biblical references is that she, as a child or teenager, was sexually abused by Catholic priests, maybe even gang-raped by them, in the manner described in Sade‘s Justine. This would provide the traumatic basis of her social anxiety. After all, the environmentalist allegory is about the rape of the Earth.

All those people pouring through the doors–front, back, and sides–and breaking through the windows symbolizes a gang rape of the house she identifies with, multiple penetrations of the vagina, mouth, and anus. Her hallucinating of such aggressive entries suggests a reliving of PTSD trauma.

XXI: I Am Not What I Am

She identifies with the house, but she isn’t the house. This méconnaissance is symbolically an example of the self-alienation felt in the mirror stage (i.e., the house walls and bleeding floors, where she senses the presence, the heartbeat, of the previous “Gaea,” are a metaphor for her reflection in a mirror, her self-perception through externality), the disparity between the ideal-I that she is facing and her imperfect self facing the ideal.

“Yahweh,” of course, has his méconnaissance, his narcissistic ideal-I, too, as the God-like poet, versus his real, imperfect, vain self, whose neglect of his wife is precipitating her growing madness. He does show some caring for her, though, even if it is woefully inadequate. He helps her find a place alone and safe, his boarded-up study, where she can go into labour, and she does, ending the Dvapara Yuga. We have another moment of calm.

She holds and guards baby “Jesus” like the Madonna. Now that she has her son, he can fulfill her need for a one-on-one, mirrored relationship. As an extension of herself, “Jesus” is all-important to her…”Yahweh,” not so much now. In fact, “Yahweh” is becoming inimical to her, especially since he wants to show “Jesus” to all his loyal followers, whom she so intensely fears and hates.

In their arguing over whether or not he can take the baby and show it to his followers, his appeal to her as the baby’s father is easily rebuffed by her far more sacred status as his mother, so “Yahweh” must respect this…at least while she’s awake. His taking of “Jesus” from her arms while she sleeps, and taking him out of the study to show to his cult thus begins the most horrifying Yuga of them all: the Kali Yuga, named after the demon, not the consort of Siva (who is also known as the Divine Mother, and the Mother of the Universe)…though the mother goddess’s burning down of the house is certainly in keeping with Siva‘s and Kali’s destructiveness.

XXII: Eli, Eli, lama sabachthani?

“Gaea” wakes up and frantically races after “Yahweh,” demanding to have “Jesus” back. The hallucinatory nature of this scene is obvious in how absurd it is to imagine a religious cult passing around a baby over their heads, the way fans at a rock concert would carry a rock star after he did a stage dive.

Probably what has really happened is that “Yahweh” wanted to show their baby to some guests, a perfectly reasonable thing that any proud new father would want to do; but “Gaea’s” anthropophobia forbids it, and so she hallucinates the horrific scene that we see. Perhaps, in reality, a guest has been clumsy with the baby, dropping him, his death caused by his head having hit the hard floor; but instead, “Gaea” hallucinates an act of cannibalism, a gory parody of Holy Communion…and she explodes.

After she attacks a few of “Yahweh’s” followers, she’s hit on the head by the priest (who has echoed the words of the eulogy “Yahweh” gave for “Abel”: “a voice still cries out to be heard,…” etc., thus further paralleling his death with that of “Jesus”). Then the crowd of fanatical “Yahweh” worshippers beat on “Gaea” in such an obscene way, tearing at her clothing and exposing her breasts, that it can be symbolically associated with a gang rape.

Again, I see this attack as another hallucination, a reliving of the gang-rape trauma I speculate as the basis of her fear and hatred of large groups of people. That the priest hits her with the first blow reinforces my speculation that priests were her gang-rapists, hence the association of Biblical concepts with the rape-like attacks on her house/Earth.

“Yahweh” intervenes and stops her attackers. I believe he is feeling sincere, though feebly expressed, love for her in his tears, apologies, and angry demand, “What are you doing?”. His Christian wish for her to forgive them for the–as I speculate–accidental killing of “Jesus” pushes her over the edge, given how she has hallucinated about the cannibalistic eating of their baby. She sees Him now as being as evil as all of them: she projects her psychosis onto all of them.

XXIII: Apocalypse

After burning down the house, as he carries her, she says that what hurts her the most is how she can’t be enough for Him. Such is Lacanian desire, to have the recognition of others: one wants what one imagines others must want, out of a wish to be acknowledged by them. Desire is of the Other. This is true of “Yahweh,” too: he, wanting their recognition, desires what his readers desire, so he gives to them as best he can, giving “Adam” and “Eve” accommodations, helping carry “Abel’s” body, and eulogizing him.

This desiring what others desire, recognition, something ultimately unfulfillable, is linked to Sartre’s dictum, “hell is other people.” We cannot fulfill our desire in fulfilling theirs, we won’t get the recognition we want, and so their judgement of our inadequacies is our hell, our fiery inferno, for we can’t escape judging ourselves based on their judgements.

Desire is the fire that Buddhists blow out with nirvana. Our endless quest to satisfy that unfulfillable desire, however, spreads the fire that ultimately destroys everything.

“Yahweh” removing the crystal from her heart–which I believe is a continuation of her hallucinating, even to the point of being a wish-fulfilling dream (i.e., she wants to die, and the green capitalism that she personifies leads to more destruction, not less)–is the ultimate evil of the ending of the Kali Yuga. “Yahweh” at this moment is like those capitalists who tear up the Earth to enrich themselves with her natural resources.

His toothy grin, seen when he puts the new crystal on the mantel, looks wicked in the extreme, given the context of what just preceded. But this is the beginning of the next Satya Yuga, the superlatively joyful beginning of a new Golden Age: what else would “Yahweh” be doing but smiling?

The restoration of the house, and the appearance of a new “Gaea,” waking and calling out “Baby?” is really the same woman reliving the trauma all over again, what Freud called “the compulsion to repeat” what is painful, a manifestation of the self-destructive death drive. She doesn’t look like the previous “Gaea” because she is alienated from herself, with her heart buried in that wall.

XXIV: Alienation and Capitalism

She is alienated from herself, just as she is alienated from humanity, hence her fear and hate of all those around her. This alienation is something most, if not all, of us share, because the real root of the problem of ecocide is the same as that of alienation: capitalism.

Those liberals who think we can solve the problem of climate change merely by ‘reforming’ capitalism are fooling themselves, and they are doing so at everyone’s–and the planet’s–peril. War is the greatest polluter of them all; the green capitalists ignore this. When Thunberg meets and greets Obama, whose administration was responsible for bombing seven countries in 2016, that should tell you something. Trump has been even worse.

War is big business, making profits for Lockheed Martin, Boeing, Raytheon, etc. If you want to solve climate change, end all these wars. Defund the Pentagon. The powers-that-be, of course, won’t let the people do that, which is why the US can never get even a moderate progressive to have a shot at being elected president. We can’t legislate the super-rich out of their wealth. Only revolution will stop them from destroying the planet.

Conservatives, of course, ignore the ecological problem entirely, imagining that all the fuss is just part of an agenda to bring more ‘intrusive government’ into our lives, while they cheerfully and hypocritically support right-wing governments that do plenty of intruding into people’s lives. It doesn’t occur to the climate change deniers (assuming they aren’t outright lying) that the real political agenda is to avoid paying taxes and taking responsibility for the mess that their endless quest for profits has caused.

XV: Conclusion

At the same time, though, we’ll never solve the ecological crisis in a spirit of misanthropy. “Gaea” is no more in the right, when she rejects people and pushes them away, than “Yahweh” is, in his narcissistic addiction to being worshipped by his fans, all the while ignoring her emotional needs.

We must acknowledge a mixture of good and bad in both “Gaea” and “Yahweh,” to see them both as basically well-intentioned, but also as seriously flawed; not to see one as all-good and the other as all-bad, which is the essence of splitting, an inhibiting of healthy object relationships that is the cause of alienation. First, we must mend our relationships with others, having a healthy sense of ambivalence in people (that ability to see both good and bad in everyone); then we can all rise up in solidarity and defeat the capitalist class, who always put profits over people and the planet.

Only then can we save our home from the fire.