Gather Film Quotes

Towards midnight the rain ceased and the clouds drifted away, so that the sky was scattered once more with the incredible lamps of stars. Then the breeze died too and there was no noise save the drip and tickle of water that ran out of clefts and spilled down, leaf by leaf, to the brown earth of the island. The air was cool, moist, and clear; and presently even the sound of the water was still. The beast lay huddled on the pale beach and the stains spread, inch by inch. The edge of the lagoon became a streak of phosphorescence which advanced minutely, as the great wave of the tide flowed. The clear water mirrored the clear sky and the angular bright constellations. The line of phosphorescence bulged about the sand grains and little pebbles; it held them each in a dimple of tension, then suddenly accepted them with an inaudible syllable and moved on. Along the shoreward edge of the shallows the advancing clearness was full of strange, moonbeam-bodied creatures with fiery eyes. Here and there a larger pebble clung to its own air and was covered with a coat of pearls. The tide swelled in over the rain-pitted sand and smoothed everything with a layer of silver. Now it touched the first of the stains that seeped from the broken body and the creatures made a moving patch of light as they gathered at the edge. The water rose further and dressed Simon's coarse hair with brightness. The line of his cheek silvered and the turn of his shoulder became sculptured marble. The strange, attendant creatures, with their fiery eyes and trailing vapours busied themselves round his head. The body lifted a fraction of an inch from the sand and a bubble of air escaped from the mouth with a wet plop. Then it turned gently in the water. Somewhere over the darkened curve of the world the sun and moon were pulling; and the film of water on the earth planet was held, bulging slightly on one side while the solid core turned. The great wave of the tide moved further along the island and the water lifted. Softly, surrounded by a fringe of inquisitive bright creatures, itself a silver shape beneath the steadfast constellations, Simon's dead body moved out towards the open sea.

I had become a kind of information magpie, gathering to myself all manner of shiny scraps of fact and hokum and books and art-history and politics and music and film, and developing, too, a certain skill in manipulating and arranging these pitiful shards so that they glittered and caught the light. Fool's gold, or priceless nuggets mined from my singular childhood's rich bohemian seam? I leave it to others to decide.

I had bought a plastic bottle of petrol to run his small generator and I could hear the delighted screams of his children gathered around a television inside, watching a low-budget Nigerian-made film about adult women falling in love with a magical eight-year-old boy.

I spent most of my life trying to specialize myself. I went to theater school, film school, music school, mime school ... Finally, I was able to gather enough knowledge to build the confidence to create my own work, that goes utterly against the sense of specialization.

I haven't been to a movie for three months of Sundays. I gather from what Carolyn reports that Hollywood now produces false entertainment: unmitigated violence on the screen; snickering, laughter in the audience.

There were two ways of forgetting. For many years, he had envisioned (unimaginatively) a vault, and at the end of the day, he would gather the images and sequences and words that he didn’t want to think about again and open the heavy steel door only enough to hurry them inside, closing it quickly and tightly. But this method wasn’t effective: the memories seeped out anyway. The important thing, he came to realize, was to eliminate them, not just to store them. So he had invented some solutions. For small memories—little slights, insults—you relived them again and again until they were neutralized, until they became near meaningless with repetition, or until you could believe that they were something that had happened to someone else and you had just heard about it. For larger memories, you held the scene in your head like a film strip, and then you began to erase it, frame by frame. Neither method was easy: you couldn’t stop in the middle of your erasing and examine what you were looking at, for example; you couldn’t start scrolling through parts of it and hope you wouldn’t get ensnared in the details of what had happened, because you of course would. You had to work at it every night, until it was completely gone. Though they never disappeared completely, of course.

Falling in love: how does it work? Over the years we gather the odd clue, but nothing adds up. We’d like to think we have a picture of our future partner projected in our mind, all their qualities recorded as if on film, and we just search the planet for that person until we find them, sitting in Casablanca waiting to be recognised. But in reality our love lives are blown around by career and coincidence, not to mention lack of nerve on given occasions, and we never have respectable reasons for anything until we have to make them up afterwards for the benefit of our curious friends.

So why does the world appear stable to you when you’re looking at it? Why doesn’t it appear as jerky and nauseating as the poorly filmed video? Here’s why: your internal model operates under the assumption that the world outside is stable. Your eyes are not like video cameras – they simply venture out to find more details to feed into the internal model. They’re not like camera lenses that you’re seeing through; they’re gathering bits of data to feed the world inside your skull." The Brain: The Story of You - David Eagleman

One day about a month ago, I really hit bottom. You know, I just felt that in a Godless universe, I didn't want to go on living. Now I happen to own this rifle, which I loaded, believe it or not, and pressed it to my forehead. And I remember thinking, at the time, I'm gonna kill myself. Then I thought, what if I'm wrong? What if there is a God? I mean, after all, nobody really knows that. But then I thought, no, you know, maybe is not good enough. I want certainty or nothing. And I remember very clearly, the clock was ticking, and I was sitting there frozen with the gun to my head, debating whether to shoot. [The gun fires accidentally, shattering a mirror] All of a sudden, the gun went off. I had been so tense my finger had squeezed the trigger inadvertently. But I was perspiring so much the gun had slid off my forehead and missed me. And suddenly neighbors were, were pounding on the door, and, and I don't know, the whole scene was just pandemonium. And, uh, you know, I-I-I ran to the door, I-I didn't know what to say. You know, I was-I was embarrassed and confused and my-my-my mind was r-r-racing a mile a minute. And I-I just knew one thing. I-I-I had to get out of that house, I had to just get out in the fresh air and-and clear my head. And I remember very clearly, I walked the streets. I walked and I walked. I-I didn't know what was going through my mind. It all seemed so violent and un-unreal to me. And I wandered for a long time on the Upper West Side, you know, and-and it must have been hours. You know, my-my feet hurt, my head was-was pounding, and-and I had to sit down. I went into a movie house. I-I didn't know what was playing or anything. I just, I just needed a moment to gather my thoughts and, and be logical and put the world back into rational perspective. And I went upstairs to the balcony, and I sat down, and, you know, the movie was a-a-a film that I'd seen many times in my life since I was a kid, and-and I always, uh, loved it. And, you know, I'm-I'm watching these people up on the screen and I started getting hooked on the film, you know. And I started to feel, how can you even think of killing yourself. I mean isn't it so stupid? I mean, l-look at all the people up there on the screen. You know, they're real funny, and-and what if the worst is true. What if there's no God, and you only go around once and that's it. Well, you know, don't you want to be part of the experience? You know, what the hell, it's-it's not all a drag. And I'm thinkin' to myself, geez, I should stop ruining my life - searching for answers I'm never gonna get, and just enjoy it while it lasts. And, you know, after, who knows? I mean, you know, maybe there is something. Nobody really knows. I know, I know maybe is a very slim reed to hang your whole life on, but that's the best we have. And then, I started to sit back, and I actually began to enjoy myself.

Perhaps the deepest indication of our slavery is the monetization of time. It is a phenomenon with roots deeper than our money system, for it depends on the prior quantification of time. An animal or a child has “all the time in the world.” The same was apparently true for Stone Age peoples, who usually had very loose concepts of time and rarely were in a hurry. Primitive languages often lacked tenses, and sometimes lacked even words for “yesterday” or “tomorrow.” The comparative nonchalance primitive people had toward time is still apparent today in rural, more traditional parts of the world. Life moves faster in the big city, where we are always in a hurry because time is scarce. But in the past, we experienced time as abundant. The more monetized society is, the more anxious and hurried its citizens. In parts of the world that are still somewhat outside the money economy, where subsistence farming still exists and where neighbors help each other, the pace of life is slower, less hurried. In rural Mexico, everything is done mañana. A Ladakhi peasant woman interviewed in Helena Norberg-Hodge’s film Ancient Futures sums it all up in describing her city-dwelling sister: “She has a rice cooker, a car, a telephone—all kinds of time-saving devices. Yet when I visit her, she is always so busy we barely have time to talk.” For the animal, child, or hunter-gatherer, time is essentially infinite. Today its monetization has subjected it, like the rest, to scarcity. Time is life. When we experience time as scarce, we experience life as short and poor. If you were born before adult schedules invaded childhood and children were rushed around from activity to activity, then perhaps you still remember the subjective eternity of childhood, the afternoons that stretched on forever, the timeless freedom of life before the tyranny of calendar and clocks. “Clocks,” writes John Zerzan, “make time scarce and life short.” Once quantified, time too could be bought and sold, and the scarcity of all money-linked commodities afflicted time as well. “Time is money,” the saying goes, an identity confirmed by the metaphor “I can’t afford the time.” If the material world

Look closer at this street corner: The sun is setting. The vendor at the newspaper stand packs up the dailies and puts away the cartons of eggs. Students with laptops in their arms shuffle out of the cha chaan teng. Elderly couples and their poodles take a stroll by the pier. You can still hear the uproar of the crowds that once gathered on the steep slopes for film screenings, festivals, protests. The florists at the wet market put away the last lilies. The last tram slots itself into the station. And then the scene dissolves again. Maybe you can’t save this place; maybe it isn’t even worth saving. But for a moment, there was a sliver of what this city could have become. And that is why we’re still here.

Afterward, as we walk down Congress Street toward my apartment, the man says, “Men like that know how to pick the right ones, you know? They’re real predators. They know how to scan a herd and select the weak.” As he says that, I see a scene of me, fifteen and wild-eyed, separated from my parents, running in a panicked gait across a tundra landscape while Strane sprints after me, gathering me in his arms without breaking stride. An ocean roars in my ears, blocking out the rest of the man’s thoughts on the film, and I think, Maybe that’s all it was. I was an obvious target. He chose me not because I was special, but because he was hungry and I was easy.

Leo had read this detective story and he had seen this film and knew that when you made the heirs gather together, they immediately started putting exotic poisons into one another's tea. They simply couldn't help themselves.

The more Leo thought about it, the less he liked it. Leo had read this detective story and he had seen the film and knew that when you made the heirs gather together, they immediately started putting exotic poisons into one another’s tea. They simply couldn’t help themselves.

As we gather in all the scenes that satirize Hollywood aristocracy, we realize that commercial films that presume to instruct society on how to solve its shortcomings are certain to be false. For, with few exceptions, most filmmakers, like Sullivan, are not interested in the suffering poor as much as the picturesque poor.

There were two ways of forgetting. For many years, he had envisioned (unimaginatively) a vault, and at the end of the day, he would gather the images and sequences and words that he didn’t want to think about again and open the heavy steel door only enough to hurry them inside, closing it quickly and tightly. But this method wasn’t effective: the memories seeped out anyway. The important thing, he came to realize, was to eliminate them, not just to store them. So he had invented some solutions. For small memories—little slights, insults—you relived them again and again until they were neutralized, until they became near meaningless with repetition, or until you could believe that they were something that had happened to someone else and you had just heard about it. For larger memories, you held the scene in your head like a film strip, and then you began to erase it, frame by frame. Neither method was easy: you couldn’t stop in the middle of your erasing and examine what you were looking at, for example; you couldn’t start scrolling through parts of it and hope you wouldn’t get ensnared in the details of what had happened, because you of course would. You had to work at it every night, until it was completely gone. Though they never disappeared completely, of course. But they were at least more distant—they weren’t things that followed you, wraithlike, tugging at you for attention, jumping in front of you when you ignored them, demanding so much of your time and effort that it became impossible to think of anything else. In fallow periods—the moments before you fell asleep; the minutes before you were landing after an overnight flight, when you weren’t awake enough to do work and weren’t tired enough to sleep—they would reassert themselves, and so it was best to imagine, then, a screen of white, huge and light-lit and still, and hold it in your mind like a shield.

If you need some inspiration to push back against those sponsors, consider the case of George Lucas. When he was filming the original Star Wars, he wanted a bold launch for his movie. The Directors Guild of America protested. Most films at the time started by naming the writer and director in the opening title sequence—in this case, thanking the film’s creators rather than its sponsors. It was how things were done. Despite the protests of the Directors Guild, Lucas decided to forgo opening credits entirely. The result was one of the most memorable beginnings in movie history. And he paid for it—the Directors Guild fined him $250,000 for his daring. His loyalty was to his audience’s experience, and he was willing to sacrifice for it. You should be, too.

If, however, I can by any lucky chance, in these days of evil, rub out one wrinkle from the brow of care, or beguile the heavy heart of one moment of sorrow, if I can now and then penetrate through the gathering film of misanthropy, prompt a benevolent view of human nature, and make my reader more in good humor with his fellow beings and himself, surely, surely, I shall not then have written entirely in vain.

Another day; another Friday; another twentieth of March, January, or September. Another general awakening. The stars draw back and are extinguished. The bars deepen themselves between the waves. The film of mist thickens on the fields. A redness gathers on the roses, even on the pale rose that hangs by the bedroom window. A bird chirps. Cottagers light their early candles. Yes, this is the eternal renewal, the incessant rise and fall and fall and rise again.

The more monetized society is, the more anxious and hurried its citizens. In parts of the world that are still somewhat outside the money economy, where subsistence farming still exists and where neighbors help each other, the pace of life is slower, less hurried. In rural Mexico, everything is done mañana. A Ladakhi peasant woman interviewed in Helena Norberg-Hodge's film Ancient Futures sums it all up in describing her city-dwelling sister: "She has a rice cooker, a car, a telephone — all kinds of time-saving devices. Yet when I visit her, she is always so busy we rarely have time to talk." For the animal, child, or hunter-gatherer, time is essentially infinite. Today its monetization has subjected it, like the rest, to scarcity. Time is life. When we experience time as scarce, we experience life as short and poor. If you were born before adult schedules invaded childhood and children were rushed around from activity to activity, then perhaps you still remember the subjective eternity of childhood, the afternoons that stretched on forever, the timeless freedom of life before the tyranny of calendar and clocks. "Clocks," writes John Zerzan, "make time scarce and life short." Once quantified, time too could be bought and sold, and the scarcity of all money-linked commodities afflicted time as well. "Time is money," the saying goes, an identity confirmed by the metaphor "I can't afford the time.

I saw a group of women standing by a station wagon. There were seven of them, pushing cartons and shopping bags over the open tailgate into the rear of the car. Celery stalks and boxes of Gleem stuck out of the bags. I took the camera from my lap, raised it to my eye, leaned out the window a bit, and trained it on the ladies as if I were shooting. One of them saw me and immediately nudged her companion but without taking her eyes off the camera. They waved. One by one the others reacted. They all smiled and waved. They seemed supremely happy. Maybe they sensed that they were waving at themselves, waving in the hope that someday if evidence is demanded of their passage through time, demanded by their own doubts, a moment might be recalled when they stood in a dazzling plaza in the sun and were registered on the transparent plastic ribbon; and thirty years away, on that day when proof is needed, it could be hoped that their film is being projected on a screen somewhere, and there they stand, verified, in chemical reincarnation, waving at their own old age, smiling their reassurance to the decades, a race of eternal pilgrims in a marketplace in the dusty sunlight, seven arms extended in a fabulous salute to the forgetfulness of being. What better proof (if proof is ever needed) that they have truly been alive? Their happiness, I think, was made of this, the anticipation of incontestable evidence, and had nothing to do with the present moment, which would pass with all the others into whatever is the opposite of eternity. I pretended to keep shooting, gathering their wasted light, letting their smiles enter the lens and wander the camera-body seeking the magic spool, the gelatin which captures the image, the film which threads through the waiting gate. Sullivan came out of the supermarket and I lowered the camera. I could not help feeling that what I was discovering here was power of a sort.

General Dwight D. Eisenhower ordered the global media to film the unspeakable hell of the Holocaust. General Eisenhower feared there would come a day when there would be “Holocaust deniers” who would declare it never happened.5 Today, Iran's radical Islamic leaders, who have promised to wipe the Jews off the face of the map, are indeed Holocaust deniers.6 Sadly, their venom is gathering international support. From the tears and tragedy of World War II came the rebirth of the State of Israel in May

I see my existence as similar to that of a sundial's when I simply stand, and slowly the notion of movement is suggesting itself to my consciousness and action is also appropriate in the realm of the saint, the character who begins her life in the windows of a church, in the religious air of her own imagination until history lines up with her nature, and the path becomes clear -- the storms of identity erupt and implode and gather again and one of life's soldiers realizes her whole basis for living has changed and now she is impelled forward in a new film.

Milch had a bigger cast, a bigger set (on the Melody Ranch studio, where Gene Autry had filmed very different Westerns decades earlier), and more creative freedom than he’d ever had before. There were no advertisers to answer to, and HBO was far more hands-off than the executives at NBC or ABC had been. And as a result, there was even less pretense of planning than there had been on NYPD Blue, and more improvisation. There were scripts for the first four episodes of Season 1, and after that, most of the series was written on the fly, with the cast and crew often not learning what they would be doing until the day before (if that). As Jody Worth recalls, the Deadwood writers would gather each morning for a long conversation: “We would talk about where we were going in the episode, and a lot of talk that had nothing to do with anything, a lot of Professor Milch talk, all over the map talk, which I enjoyed.” Out of those daily conversations came the decisions on what scenes to write that day, to be filmed the day after. There was no system to it, no order, and the actors would be given scenes completely out of context from the rest of the episode.

It is difficult to say exactly at what point fear begins, when the causes of that fear are not plainly before the eyes. Impressions gather on the surface of the mind, film by film, as ice gathers upon the surface of still water, but often so lightly that they claim no definite recognition from the consciousness. Then a point is reached where the accumulated impressions become a definite emotion, and the mind realizes that something has happened. With something of a start, Johnson suddenly recognized that he felt nervous–oddly nervous; also, that for some time past the causes of this feeling had been gathering slowly in his mind, but that he had only just reached the point where he was forced to acknowledge them.

This was the point in the Fire Swamp sequence where Buttercup’s dress briefly catches on fire before the flame is extinguished by Westley. It’s merely a line in the stage directions and consumes only a few seconds of film, but before we could shoot the scene, several steps had to be taken. First, a fire marshal had to be brought to the set. He would then meet with the stunt coordinator, Peter Diamond, Nick Allder, our FX supervisor, and his special effects crew. This was followed by what is known as a general “safety meeting” with the rest of the crew. Anytime there are firearms, fire, or even a dangerous or semidangerous stunt involved, there is always a safety meeting of this kind. The whole crew gathers around, and usually the first AD explains what the meeting is about. He then introduces everyone to the person in charge of special effects/stunts/firearms, etc., and that person walks everyone through the sequence, detailing both process and all potential safety concerns.

But this is certain, that on the broken rocks of the foreground in the crystalline groups the mosses seem to set themselves consentfully and deliberately to the task of producing the most exquisite harmonies of color in their power. They will not conceal the form of the rock, but will gather over it in little brown bosses, like small cushions of velvet made of mixed threads of dark ruby silk and gold, rounded over more subdued films of white and grey, with lightly crisped and curled edges like hoar frost on fallen leaves, and minute clusters of upright orange stalks with pointed caps, and fibres of deep green, and gold, and faint purple passing into black, all woven together, and following with unimaginable fineness of gentle growth the undulation of the stone they cherish, until it is charged with color so that it can receive no more; and instead of looking rugged, or cold, or stern, as anything that a rock is held to be at heart, it seems to be clothed with a soft, dark leopard skin, embroidered with arabesque of purple and silver.

Darkling Summer, Ominous Dusk, Rumorous Rain" A tattering of rain and then the reign Of pour and pouring-down and down, Where in the westward gathered the filming gown Of grey and clouding weakness, and, in the mane Of the light’s glory and the day’s splendor, gold and vain, Vivid, more and more vivid, scarlet, lucid and more luminous, Then came a splatter, a prattle, a blowing rain! And soon the hour was musical and rumorous: A softness of a dripping lipped the isolated houses, A gaunt grey somber softness licked the glass of hours. 2 Again, after a catbird squeaked in the special silence, And clouding vagueness fogged the windowpane And gathered blackness and overcast, the mane Of light’s story and light’s glory surrendered and ended —A pebble—a ring—a ringing on the pane, A blowing and a blowing in: tides of the blue and cold Moods of the great blue bay, and slates of grey Came down upon the land’s great sea, the body of this day —Hardly an atom of silence amid the roar Allowed the voice to form appeal—to call: By kindled light we thought we saw the bronze of fall.

Communism in America In the early 1920’s, fascism was undermining all vestiges of democracy in Europe and dictatorships were prevalent in most Latin American countries. Therefore, communism was considered by many as the best alternative for the working masses, and was embraced by many scholars, artists and authors, as a viable alternative form of political thinking. Many people in the Hollywood film industry became members of the “Communist Party of America,” or at least they agreed with the communistic views and became what was called “fellow travelers.” The Communist Party meetings were where people of like mind could gather and share ideas, as well as help each other with their budding careers. The United States Government had other ideas and some of the most serious attacks on personal rights took place during these early years. Constitutional rights were thrown out of the window as some government officials took unlawful actions against foreign immigrants and labor leaders. Being more tolerant politically, Mexico attracted many Americans who felt persecuted in the United States. Heading south of the border was a geographic cure that many of them embraced.

The buzzards over Pondy Woods Achieve the blue tense altitudes Black figments that the woods release, Obscenity in form and grace, Drifting high through the pure sunshine Till the sun in gold decline. (...) By the buzzard roost Big Jim Todd Listened for hoofs on the corduroy road Or for the foul and sucking sound A man's foot makes on the marshy ground. Past midnight, when the moccasin Slipped from the log and, trailing in Its obscured waters, broke The dark algae, one lean bird spoke, (...) "[Big Jim] your breed ain't metaphysical." The buzzard coughed, His words fell In the darkness, mystic and ambrosial. "But we maintain our ancient rite, Eat the gods by day and prophesy by night. We swing against the sky and wait; You seize the hour, more passionate Than strong, and strive with time to die -- With time, the beaked tribe's astute ally. "The Jew-boy died. The Syrian vulture swung Remotely above the cross whereon he hung From dinner-time to supper-time, and all The people gathered there watched him until The lean brown chest no longer stirred, Then idly watched the slow majestic bird That in the last sun above the twilit hill Gleamed for a moment at the height and slid Down the hot wind and in the darkness hid. [Big Jim], regard the circumstance of breath: Non omnis moriar, the poet sayeth." Pedantic, the bird clacked its gray beak, With a Tennessee accent to the classic phrase; Jim understood, and was about to speak, But the buzzard drooped one wing and filmed the eyes. At dawn unto the Sabbath wheat he came, That gave to the dew its faithless yellow flame From kindly loam in recollection of The fires that in the brutal rock one strove. To the ripe wheat he came at dawn. Northward the printed smoke stood quiet above The distant cabins of Squiggtown. A train's far whistle blew and drifted away Coldly; lucid and thin the morning lay Along the farms, and here no sound Touched the sweet earth miraculously stilled. Then down the damp and sudden wood there belled The musical white-throated hound. In pondy Woods in the summer's drouth Lurk fever and the cottonmouth. And buzzards over Pondy Woods Achieve the blue tense altitudes, Drifting high in the pure sunshine Till the sun in gold decline; Then golden and hieratic through The night their eyes burn two by two.

Lynum had plenty of information to share. The FBI's files on Mario Savio, the brilliant philosophy student who was the spokesman for the Free Speech Movement, were especially detailed. Savio had a debilitating stutter when speaking to people in small groups, but when standing before a crowd and condemning his administration's latest injustice he spoke with divine fire. His words had inspired students to stage what was the largest campus protest in American history. Newspapers and magazines depicted him as the archetypal "angry young man," and it was true that he embodied a student movement fueled by anger at injustice, impatience for change, and a burning desire for personal freedom. Hoover ordered his agents to gather intelligence they could use to ruin his reputation or otherwise "neutralize" him, impatiently ordering them to expedite their efforts. Hoover's agents had also compiled a bulging dossier on the man Savio saw as his enemy: Clark Kerr. As campus dissent mounted, Hoover came to blame the university president more than anyone else for not putting an end to it. Kerr had led UC to new academic heights, and he had played a key role in establishing the system that guaranteed all Californians access to higher education, a model adopted nationally and internationally. But in Hoover's eyes, Kerr confused academic freedom with academic license, coddled Communist faculty members, and failed to crack down on "young punks" like Savio. Hoover directed his agents to undermine the esteemed educator in myriad ways. He wanted Kerr removed from his post as university president. As he bluntly put it in a memo to his top aides, Kerr was "no good." Reagan listened intently to Lynum's presentation, but he wanted more--much more. He asked for additional information on Kerr, for reports on liberal members of the Board of Regents who might oppose his policies, and for intelligence reports about any upcoming student protests. Just the week before, he had proposed charging tuition for the first time in the university's history, setting off a new wave of protests up and down the state. He told Lynum he feared subversives and liberals would attempt to misrepresent his efforts to establish fiscal responsibility, and that he hoped the FBI would share information about any upcoming demonstrations against him, whether on campus or at his press conferences. It was Reagan's fear, according to Lynum's subsequent report, "that some of his press conferences could be stacked with 'left wingers' who might make an attempt to embarrass him and the state government." Lynum said he understood his concerns, but following Hoover's instructions he made no promises. Then he and Harter wished the ailing governor a speedy recovery, departed the mansion, slipped into their dark four-door Ford, and drove back to the San Francisco field office, where Lynum sent an urgent report to the director. The bedside meeting was extraordinary, but so was the relationship between Reagan and Hoover. It had begun decades earlier, when the actor became an informer in the FBI's investigation of Hollywood Communists. When Reagan was elected president of the Screen Actors Guild, he secretly continued to help the FBI purge fellow actors from the union's rolls. Reagan's informing proved helpful to the House Un-American Activities Committee as well, since the bureau covertly passed along information that could help HUAC hold the hearings that wracked Hollywood and led to the blacklisting and ruin of many people in the film industry. Reagan took great satisfaction from his work with the FBI, which gave him a sense of security and mission during a period when his marriage to Jane Wyman was failing, his acting career faltering, and his faith in the Democratic Party of his father crumbling. In the following years, Reagan and FBI officials courted each other through a series of confidential contacts. (7-8)

Again I see before me the usual street. The canopy of civilization is burnt out. The sky is dark as polished whalebone. But there is a kindling in the sky whether of lamplight or of dawn. There is a stir of some sort--sparrows on plane trees somewhere chirping. There is a sense of the break of day. I will not call it dawn. What is dawn in the city to an elderly man standing in the street looking up rather dizzily at the sky? Dawn is some sort of whitening of the sky; some sort of renewal. Another day; another Friday; another twentieth of March, January, or September. Another general awakening. The stars draw back and are extinguished. The bars deepen themselves between the waves. The film of mist thickens on the fields. A redness gathers on the roses, even on the pale rose that hangs by the bedroom window. A bird chirps. Cottagers light their early candles. Yes, this is the eternal renewal, the incessant rise and fall and fall and rise again. 'And in me too the wave rises. It swells; it arches its back. I am aware once more of a new desire, something rising beneath me like the proud horse whose rider first spurs and then pulls him back. What enemy do we now perceive advancing against us, you whom I ride now, as we stand pawing this stretch of pavement? It is death. Death is the enemy. It is death against whom I ride with my spear couched and my hair flying back like a young man's, like Percival's, when he galloped in India. I strike spurs into my horse. Against you I will fling myself, unvanquished and unyielding, O Death!' The waves broke on the shore.

In short, it was entirely natural that the newts stopped being a sensation, even though there were now as many as a hundred million of them; the public interest they had excited had been the interest of a novelty. They still appeared now and then in films (Sally and Andy, the Two Good Salamanders) and on the cabaret stage where singers endowed with an especially bad voice came on in the role of newts with rasping voices and atrocious grammar, but as soon as the newts had become a familiar and large-scale phenomenon the problems they presented, so to speak, were of a different character. (13) Although the great newt sensation quickly evaporated it was replaced with something that was somewhat more solid - the Newt Question. Not for the first time in the history of mankind, the most vigorous activist in the Newt Question was of course a woman. This was Mme. Louise Zimmermann, the manager of a guest house for girls in Lausanne, who, with exceptional and boundless energy, propagated this noble maxim around the world: Give the newts a proper education! She would tirelessly draw attention both to the newts' natural abilities and to the danger that might arise for human civilisation if the salamanders weren't carefully taught to reason and to understand morals, but it was long before she met with anything but incomprehension from the public. (14) "Just as the Roman culture disappeared under the onslaught of the barbarians our own educated civilisation will disappear if it is allowed to become no more than an island in a sea of beings that are spiritually enslaved, our noble ideals cannot be allowed to become dependent on them," she prophesied at six thousand three hundred and fifty seven lectures that she delivered at women's institutes all over Europe, America, Japan, China, Turkey and elsewhere. "If our culture is to survive there must be education for all. We cannot have any peace to enjoy the gifts of our civilisation nor the fruits of our culture while all around us there are millions and millions of wretched and inferior beings artificially held down in the state of animals. Just as the slogan of the nineteenth century was 'Freedom for Women', so the slogan of our own age must be 'GIVE THE NEWTS A PROPER EDUCATION!'" And on she went. Thanks to her eloquence and her incredible persistence, Mme. Louise Zimmermann mobilised women all round the world and gathered sufficient funds to enable her to found the First Newt Lyceum at Beaulieu (near Nice), where the tadpoles of salamanders working in Marseilles and Toulon were instructed in French language and literature, rhetoric, public behaviour, mathematics and cultural history. (15) The Girls' School for Newts in Menton was slightly less successful, as the staple courses in music, diet and cookery and fine handwork (which Mme. Zimmermann insisted on for primarily pedagogical reasons) met with a remarkable lack of enthusiasm, if not with a stubborn hostility among its young students. In contrast with this, though, the first public examinations for young newts was such an instant and startling success that they were quickly followed by the establishment of the Marine Polytechnic for Newts at Cannes and the Newts' University at Marseilles with the support of the society for the care and protection of animals; it was at this university that the first newt was awarded a doctorate of law.

We need to be humble enough to recognize that unforeseen things can and do happen that are nobody’s fault. A good example of this occurred during the making of Toy Story 2. Earlier, when I described the evolution of that movie, I explained that our decision to overhaul the film so late in the game led to a meltdown of our workforce. This meltdown was the big unexpected event, and our response to it became part of our mythology. But about ten months before the reboot was ordered, in the winter of 1998, we’d been hit with a series of three smaller, random events—the first of which would threaten the future of Pixar. To understand this first event, you need to know that we rely on Unix and Linux machines to store the thousands of computer files that comprise all the shots of any given film. And on those machines, there is a command—/bin/rm -r -f *—that removes everything on the file system as fast as it can. Hearing that, you can probably anticipate what’s coming: Somehow, by accident, someone used this command on the drives where the Toy Story 2 files were kept. Not just some of the files, either. All of the data that made up the pictures, from objects to backgrounds, from lighting to shading, was dumped out of the system. First, Woody’s hat disappeared. Then his boots. Then he disappeared entirely. One by one, the other characters began to vanish, too: Buzz, Mr. Potato Head, Hamm, Rex. Whole sequences—poof!—were deleted from the drive. Oren Jacobs, one of the lead technical directors on the movie, remembers watching this occur in real time. At first, he couldn’t believe what he was seeing. Then, he was frantically dialing the phone to reach systems. “Pull out the plug on the Toy Story 2 master machine!” he screamed. When the guy on the other end asked, sensibly, why, Oren screamed louder: “Please, God, just pull it out as fast as you can!” The systems guy moved quickly, but still, two years of work—90 percent of the film—had been erased in a matter of seconds. An hour later, Oren and his boss, Galyn Susman, were in my office, trying to figure out what we would do next. “Don’t worry,” we all reassured each other. “We’ll restore the data from the backup system tonight. We’ll only lose half a day of work.” But then came random event number two: The backup system, we discovered, hadn’t been working correctly. The mechanism we had in place specifically to help us recover from data failures had itself failed. Toy Story 2 was gone and, at this point, the urge to panic was quite real. To reassemble the film would have taken thirty people a solid year. I remember the meeting when, as this devastating reality began to sink in, the company’s leaders gathered in a conference room to discuss our options—of which there seemed to be none. Then, about an hour into our discussion, Galyn Susman, the movie’s supervising technical director, remembered something: “Wait,” she said. “I might have a backup on my home computer.” About six months before, Galyn had had her second baby, which required that she spend more of her time working from home. To make that process more convenient, she’d set up a system that copied the entire film database to her home computer, automatically, once a week. This—our third random event—would be our salvation. Within a minute of her epiphany, Galyn and Oren were in her Volvo, speeding to her home in San Anselmo. They got her computer, wrapped it in blankets, and placed it carefully in the backseat. Then they drove in the slow lane all the way back to the office, where the machine was, as Oren describes it, “carried into Pixar like an Egyptian pharaoh.” Thanks to Galyn’s files, Woody was back—along with the rest of the movie.

As much as we try to corral it via rigorous religious tradition (for good and faithful reasons), prayer also takes place beyond the boundary waters, in places and ways we might not expect. This human instinct to reach out in praise or lament or supplication or confession to the divine does not take place only in church, guided by liturgy and pastors. It isn't limited to early morning devotions, in that serene space before silence gives way to the day. It isn't strictly the domain of dinner tables, where families gather to recite familiar words. And it isn't an instinct shared only by Christians. Prayer can be expressed by anyone and can take place anywhere.

These televised scenes grew dark and violent. Roaring and exploding as private cops and militias fired into crowds of young families; some still tiny and in diapers. “All too often,” came the narrator’s voice again, “Adults try to silence those who have seen what their leaders have been trying to hide. “Children learn very early that it is not socially acceptable to speak the truth. “Just play the game, they are told, just try to get along with how things have to be. “Life is just that way.” On the screen, children, many of them dressed in rags, had gathered in small, desperate knots behind The Walls. Begging for food, or for the simple right to speak, as PolitiChurch bullies fired into their small and loose clusters. Children fell. Bleeding. Moaning, blinded, crippled, or dead. Many of them weeping from the teargas. “Life is just that way,” came the voice again.......... Even there though, not every cop felt quite clear in his conscience. While some took aim even at cameras and film crews threatening to expose their militarized thuggery, others held their fire. Or maybe shot into the sky. The world was breaking apart into factions. No one could just turn his back on something like this. The repercussions from this kind of violence followed troubled souls even into their sleep. They would have to take a stand. Somebody had to do something.' From 'The Soul Hides in Shadows

Guedel had set out to be a writer but had been frustrated by rejections. He had worked for Hal Roach on some of the Laurel and Hardy and Little Rascals film shorts, and had gravitated into radio. Linkletter, born in Canada July 17, 1912, had been raised by adoptive parents after being given up by his birth family, whose name was Kelley. He kept the name of his new family, Linkletter, throughout his professional life. When the Linkletters moved to California, the father became an evangelist, and Linkletter’s first exposure to crowds and audiences came in those religious gatherings. In college, his ability to talk was his greatest asset: it was said that he could discuss any topic at any

Filming wildlife documentaries couldn’t have happened without John Stainton, our producer. Steve always referred to John as the genius behind the camera, and that was true. The music orchestration, the editing, the knowledge of what would make good television and what wouldn’t--these were all areas of John’s clear expertise. But on the ground, under the water, or in the bush, while we were actually filming, it was 100 percent Steve. He took care of the crew and eventually his family as well, while filming in some of the most remote, inaccessible, and dangerous areas on earth. Steve kept the cameraman alive by telling him exactly when to shoot and when to run. He orchestrated what to film and where to film, and then located the wildlife. Steve’s first rule, which he repeated to the crew over and over, was a simple one: Film everything, no matter what happens. “If something goes wrong,” he told the crew, “you are not going to be of any use to me lugging a camera and waving your other arm around trying to help. Just keep rolling. Whatever the sticky situation is, I will get out of it.” Just keep rolling. Steve’s mantra. On all of our documentary trips, Steve packed the food, set up camp, fed the crew. He knew to take the extra tires, the extra fuel, the water, the gear. He anticipated the needs of six adults and two kids on every film shoot we ever went on. As I watched him at Lakefield, the situation was no different. Our croc crew came and went, and the park rangers came and went, and Steve wound up organizing anywhere from twenty to thirty people. Everyone did their part to help. But the first night, I watched while one of the crew put up tarps to cover the kitchen area. After a day or two, the tarps slipped, the ropes came undone, and water poured off into our camp kitchen. After a full day of croc capture, Steve came back into camp that evening. He made no big deal about it. He saw what was going on. I watched him wordlessly shimmy up a tree, retie the knots, and resecure the tarps. What was once a collection of saggy, baggy tarps had been transformed into a well-secured roof. Steve had the smooth and steady movements of someone who was self-assured after years of practice. He’d get into the boat, fire up the engine, and start immediately. There was never any hesitation. His physical strength was unsurpassed. He could chop wood, gather water, and build many things with an ease that was awkwardly obvious when anybody else (myself, for example) tried to struggle with the same task. But when I think of all his bush skills, I treasured most his way of delivering up the natural world. On that croc research trip in the winter of 2006, Steve presented me with a series of memories more valuable than any piece of jewelry.

Okay. Allow me to explain. We are very interested in you. In your talent." "Talent?" "Talent is not exactly the right word. Ability." "Wait. Who, exactly, is this 'we'? You and your pimp friends?" "Pimp ...? No. We, in this case, are a government intelligence-gathering agency." "Ha! Right. Like what, the CIA?" "No, we are not the CIA. And I'm not joking." "Ah, so you're FBI." "Actually, no." "Okay, well, I don't really believe you, so you might as well tell me who you are - or, in this case, who you are pretending to be." "RAITH." "Excuse me?" "An operational intelligence organization. Reconnaissance and Intelligence AuTHority. R.A.I.T.H." "That acronym totally makes no sense." He shrugs. "I wasn't in charge of branding." "RAITH. So I suppose its mission is to travel through the fires of Mordor and retrieve a magical yet corrupting ring?" "Come again?" "RAITH. That is a Lord of the Rings reference." "Never saw it." "Now I know you're a psycho. And the correct answer is never read it. As in, I have never read the entire J. R. R. Tolkien Lord of the Rings series and then avidly gone to see the films with initial excitement and then, through the years, a bit of disappointment." "Okay, I have neither read the Lord of the Rings books nor seen the films." "One more question." "Yes." "Are you a robot?" "Very amusing.

It is difficult to say exactly at what point fear begins, when the causes of that fear are not plainly before the eyes. Impressions gather on the surface of the mind, film by film, as ice gathers upon the surface of still water, but often so lightly that they claim no definite recognition from the consciousness.

We shot The Local Stigmatic for a few weeks in Atlanta, with David Wheeler as our director, and a principal cast of myself, Paul Guilfoyle, Joe Maher, and Michael Higgins. When it was finished, we showed the film around to people we admired. We had a great dinner gathering of artists and literati in London. People like Tom Stoppard and David Hare, who all sat at a long table. Harold Pinter had seen the film twice at this point; he sat at the head of the table, and when he wanted to speak to everyone, he rang a little bell and the group fell silent. “Every once in a while,” he said, “we see something different. We come into contact with art in film.” I just sat there stunned. Heathcote was in the room, fiddling with a coin and not looking up at anyone, playing the role of the shy genius. He’d been described as a protégé of Pinter’s, but to actually be in the same room as his literary idol, I guess it all was just too much for him. I ran the film once for Elaine May, the great actress and filmmaker, who told me, “I liked it very much. But don’t you ever show this to the public. You don’t know your fame. You don’t understand it, and you don’t understand how it registers. You must recognize it.” And she was right. You’re too well-known for this sort of thing. You have to be careful, because you’re going to startle people. Don’t put this in a theater. I showed it to Jonas Mekas, the independent-film impresario of downtown Manhattan, who ran The Local Stigmatic at his Anthology Film Archives and told me, somewhat optimistically, that I was going to win an Oscar for it. I kept calling Andrew Sarris, the film critic for The Village Voice, to come and see it. And he said, “Stop bothering me, Al. I’ve seen it three times already. I’ve told you what I think. Just show the thing already.” I was trying to get the confidence to screen it for wider audiences. I never did. I’ve come to realize that when I do my own things, nobody goes. Those avant-garde influences that I was brought up with never left my brain. When I’m left on my own, that’s just what seems to come out. It’s a drawback. People come in with expectations, and they leave angry. The Local Stigmatic is such a specific distillation of me and my take on this subject. It’s 150 proof, which can be a little strong for some people.

Actors such as Cagney, Robinson and Bogart seem to gather within themselves the qualities of the genres they appear in, so that the violence, suffering and angst of the films is restated in their faces, physical presence, movement and speech. By the curious alchemy of the cinema, each successive appearance in a given genre further solidifies the actor's screen persona until they no longer play a role but assimilate it to the collecive entity made up of their own body, personality and past screen roles. For instance, the beat-up face. tired eyes and rasping voice by which we identify Humphrey Bogart are, in part, selections we have made from his roles as Sam Spade, Philip Marlowe and others.

Only instead of running off a cliff and drowning in the sea, it’s managed to stick around long enough to cover its tracks.” “Okay,” Lucas said, in carefully measured tones, “but how would it do that?” She frowned like a teacher whose student is proving slow to grasp a simple lesson. “By stealing its own bones back, for a start,” she said, raising one finger. “By incinerating the film,” she said, raising another. “By murdering people like my father”—a third—“and by killing even its own servants, once they’ve outlived their usefulness.” Andy Brandt. “And, finally, by luring me out of my carrel, chasing me through the library and trying to scare me to death, before destroying all the proof I’d gathered in there.

After twenty-one chapters in which I have, as best I could, tried to right the wrongs shown in his film, I would like to ask some questions of Hicks. Why did he feel it necessary, after referring to David as “a stray dog” in the film, to further defame people with whom he hasn’t even had the courtesy to speak, by telling a large gathering of journalists that David was “lying and dying on the floor” before he met Gillian? Why did he deny the existence of David’s first wife, Claire, who did so much for David? Why doesn’t his film pay tribute to the Reverend Robert Fairman, who has received parliamentary citations for his tireless work for the mentally ill and the excellent standards he has maintained at his lodges? Why did he not show David’s close friend of eight years, Dot, taking David to concerts, as she often did?

Ned Sherrin Ned Sherrin is a satirist, novelist, anthologist, film producer, and celebrated theater director who has been at the heart of British broadcasting and the arts for more than fifty years. I had met Diana, Princess of Wales--perhaps “I had been presented to” is more accurate--in lineups after charity shows that I had been compering and at which she was the royal guest of honor. There were the usual polite exchanges. On royal visits backstage, Princess Alexandra was the most relaxed, on occasion wickedly suggesting that she caught a glimpse of romantic chemistry between two performers and setting off giggles. Princess Margaret was the most artistically acute, the Queen the most conscientious; although she did once sweep past me to get to Bill Haley, of whom she was a fan. Prince Edward could, at one time, be persuaded to do an irreverent impression of his older brother, Prince Charles. Princess Diana seemed to enjoy herself, but she was still new to the job and did not linger down the line. Around this time, a friend of mine opened a restaurant in London. From one conversation, I gathered that although it was packed in the evenings, business was slow at lunchtime. Soon afterward, I got a very “cloak-and-dagger” phone call from him. He spoke in hushed tones, muttering something like “Lunch next Wednesday, small party, royal person, hush-hush.” From this, I inferred that he wanted me and, I had no doubt, other friends to bring a small party to dress the restaurant, to which he was bringing the “royal person” in a bid to up its fashionable appeal during the day. When Wednesday dawned, the luncheon clashed with a couple of meetings, and although feeling disloyal, I did not see how I was going to be able to round up three or four people--even for a free lunch. Guiltily, I rang his office and apologized profusely to his secretary for not being able to make it. The next morning, he telephoned, puzzled and aggrieved. “There were only going to be the four of us,” he said. “Princess Diana had been looking forward to meeting you properly. She was very disappointed that you couldn’t make it.” I felt suitably stupid--but, as luck had it, a few weeks later I found myself sitting next to her at a charity dinner at the Garrick Club. I explained the whole disastrous misunderstanding, and we had a very jolly time laughing at the coincidence that she was dining at this exclusive club before her husband, who had just been elected a member with some publicity. Prince Charles was in the hospital at the time recuperating from a polo injury. Although hindsight tells us that the marriage was already in difficulties, that was not generally known, so in answer to my inquiries, she replied sympathetically that he was recovering well. We talked a lot about the theater and her faux pas some years before when she had been to Noel Coward’s Hay Fever and confessed to the star, Penelope Keith, that it was the first Coward play that she had seen. “The first,” said Penelope, shocked. “Well,” Diana said to me, “I was only eighteen!” Our meeting was at the height of the AIDS crisis, and as we were both working a lot for AIDS charities, we had many notes to compare and friends to mourn. The evening ended with a dance--but being no Travolta myself, I doubt that my partnering was the high point for her.

We build a self-image from stored memories including a swarm of physical and social interactions, evocative emotions, and other associative experiences. Selfhood also comes from the language, symbols, and artifacts, which potent combinations create cultural beliefs. We build a self upon real as well as imaginary experiences. A person’s rational and irrational beliefs forge a sense of self. The books that we read, the music we listen to, the films we watch, and what church or other social gatherings we attend constitute meaningful activities that congeal and work together to shape our sense of identity. Cultural determinants drive how we work, play, worship, and raise our children. Culture has its own sources of reinforcement that can influence members of society to adopt an interdependent, communal sense of self, or an independent, individualistic sense of self. Culture is not fate, but none of us is immune from the great octopus of culture; its tentacles touch us every direction that we turn. Our self-identity is subtlety influenced by the prevailing political-social culture as well as affected by our perceived social status, economic or otherwise.

Athelinda had long ago realized that the mind, human or vampyr, was not designed to endure long periods of absolute reality. It was why we dreamed, of course. But also, why we made up stories, read books, watched plays and films.

On an early morning scouting trip in the foothills north of Los Angeles, two van-loads of crew people fan out over an area that the production designer wants to make into a guerrilla army encampment. I stay close to the vans, keeping an overview of the area and waiting for the director to emerge. It’s a warm sunny day. Most of the crew is wearing shorts and running shoes. The director is another story. He climbs out of his van wearing a location-specific hunter-outdoorsman khaki outfit complete with an impressive pair of lug-sole hiking boots and walks off in the general direction the crew has taken, thumbing through some script notes. A few seconds later he steps squarely into a pile of dog-doo that everyone else has successfully navigated. I watch, transfixed, as he leaps back in horror and freezes. He does not spot me as he quickly looks around to see if anyone has noticed his predicament. No one else has. He hurriedly examines the bottom of his now-disgusting hiking boot. I take a deep breath and step from beside the van, pretending I am deeply involved in a conversation on my walkie-talkie. As I walk toward him, I pull a little folding penknife from my pocket and flip the blade open. I hand it to him without a word as I pass and continue on toward the location, still pretending to be talking into the radio. I round the corner of a building and find a vantage point. The director is hopping up and down on one foot, hurriedly scraping the bottom of his boot with the tiny knife. He finishes the messy job, pulls himself together, and strides purposefully around the building and toward a clearing where the crew has gathered, waiting for his comments. I quickly take my place as the director approaches. He walks briskly past me and without looking, hands the little knife back to me with the dog-doo-covered blade still open. He continues on to the front of the group and with complete authority runs through his ideas for the scene. Over the next few months of filming, neither of us ever mentions the incident.

There’s another level at which attention operates, this has to do with leadership, I argue that leaders need three kinds of focus, to be really effective, the first is an inner focus, let me tell you about a case that’s actually from the annals of neurology, there was a corporate lawyer, who unfortunately had a small prefrontal brain tumour, it was discovered early, operated successfully, after the surgery though it was a very puzzling picture, because he was absolutely as smart as he had been before, a very high IQ, no problem with attention or memory, but he couldn’t do his job anymore, he couldn’t do any job, in fact he ended up out of work, his wife left him, he lost his home, he’s living in his brother spare bedroom and in despair he went to see a famous neurologist named Antonio Damasio. Damasio specialized in the circuitry between the prefrontal area which is where we consciously pay attention to what matters now, where we make decisions, where we learn and the emotional centers in the midbrain, particularly the amygdala, which is our radar for danger, it triggers our strong emotions. They had cut the connection between the prefrontal area and emotional centers and Damasio at first was puzzled, he realized that this fellow on every neurological test was perfectly fine but something was wrong, then he got a clue, he asked the lawyer when should we have our next appointment and he realized the lawyer could give him the rational pros and cons of every hour for the next two weeks, but he didn’t know which is best. And Damasio says when we’re making a decision any decision, when to have the next appointment, should I leave my job for another one, what strategy should we follow, going into the future, should I marry this fellow compared to all the other fellows, those are decisions that require we draw on our entire life experience and the circuitry that collects that life experience is very base brain, it’s very ancient in the brain, and it has no direct connection to the part of the brain that thinks in words, it has very rich connectivity to the gastro- intestinal tract, to the gut, so we get a gut feeling, feels right, doesn’t feel right. Damasio calls them somatic markers, it’s a language of the body and the ability to tune into this is extremely important because this is valuable data too - they did a study of Californian entrepreneurs and asked them “how do you make your decisions?”, these are people who built a business from nothing to hundreds of millions or billions of dollars, and they more or less said the same strategy “I am a voracious gatherer of information, I want to see the numbers, but if it doesn’t feel right, I won’t go ahead with the deal”. They’re tuning into the gut feeling. I know someone, I grew up in farm region of California, the Central Valley and my high school had a rival high school in the next town and I met someone who went to the other high school, he was not a good student, he almost failed, came close to not graduating high school, he went to a two-year college, a community college, found his way into film, which he loved and got into a film school, in film school his student project caught the eye of a director, who asked him to become an assistant and he did so well at that the director arranged for him to direct his own film, someone else’s script, he did so well at that they let him direct a script that he had written and that film did surprisingly well, so the studio that financed that film said if you want to do another one, we will back you. And he, however, hated the way the studio edited the film, he felt he was a creative artist and they had butchered his art. He said I am gonna do the film on my own, I’m gonna finance it myself, everyone in the film business that he knew said this is a huge mistake, you shouldn’t do this, but he went ahead, then he ran out of money, had to go to eleven banks before he could get a loan, he managed to finish the film, you may have seen

Magazine Street was a sea of green. Piper reveled in the pleasure and satisfaction of having finished the scene in her first feature film as she made her way through the crowds and watched the floats decorated by New Orleans marching clubs. The float riders threw carrots, potatoes, moon pies, and beads to the onlookers gathered on the sidewalk. Pets joined in the festivities as well, sporting leprechaun attire and green-tinted fur. Under a bright sun and a clear blue sky, families and friends were gathered for the opportunity to celebrate one of the biggest street parties of the year. Some set up ladders along the parade route, climbing atop for the best views. Others scaled trees and found perches among the branches. "Hey, mister, throw me something!" yelled a man next to Piper. Waving hands rose in the air as a head of cabbage came hurtling from the float. Everyone in the crowd lunged for it. The person who snagged it was roundly congratulated for the catch. "What's with the cabbage?" Piper asked the man standing next to her. "They aren't supposed to throw them, just hand them out. Somebody could get hurt by one of those things." The man shrugged. "But the tradition is to cook them for dinner on St. Patrick's Day night.

Curse you then. However beat and done with it all I am, I must haul myself up, and find the particular coat that belongs to me; must push my arms into the sleeves; must muffle myself up against the night air and be off. I, I, I, tired as I am, spent as I am, and almost worn out with all this rubbing of my nose along the surfaces of things, even I, an elderly man who is getting rather heavy and dislikes exertion, must take myself off and catch some last train. Again I see before me the usual street. The canopy of civilization is burnt out. The sky is dark as polished whalebone. But there is a kindling in the sky whether of lamplight or of dawn. There is a stir of some sort—sparrows on plane tree somewhere chirping. There is a sense of the break of day. I will not call it dawn. What is dawn in the city to an elderly man standing in the street looking up rather dizzily at the sky? Dawn is some sort of whitening of the sky; some sort of renewal. Another day; another Friday; another twentieth of March, January, or September. Another general awakening. The stars draw back and are extinguished. The bars deepen themselves between the waves. The film of mist thickens on the fields. A redness gathers on the roses, even on the pale rose that hangs by the bedroom window. A bird chirps. Cottagers light their early candles. Yes, this is the eternal renewal, the incessant rise and fall and fall and rise again. And in me too the wave rises. It swells; it arches its back. I am aware once more of a new desire, something rising beneath me like the proud horse whose rider first spurs and then pulls him back. What enemy do we now perceive advancing against us, you whom I ride now, as we stand pawing this stretch of pavement? It is death. Death is the enemy. It is death against whom I ride with my spear couched and my hair flying back like a young man’s, like Percival’s, when he galloped in India. I strike spurs into my horse. Against you I will fling myself, unvanquished and unyielding, O Death! The waves broke on the shore.

She seemed to be gathering something from it, my mother’s thoughts and memories, as if such things lay like a film of dust upon the objects we left behind.

Signs of the Highly Sensitive Person – A Helpful List How many of the following describe you? 1. A tendency to feel particularly overwhelmed in noisy environments 2. A preference for smaller gatherings of people rather than large crowds 3. A good track record of picking up on other people’s moods and motives 4. An ability to notice little changes in the environment 5. A tendency to be easily moved by music, books, films, and other media 6. Heightened sensitivity to hunger, pain, medication, and caffeine 7. A need to recharge and relax alone on a regular basis 8. An appreciation of good manners and politeness 9. Difficulty in refusing others’ requests for fear of hurting their feelings 10. Difficulty in forgiving yourself for even the smallest mistakes 11. Perfectionism and imposter syndrome 12. Trouble handling conflict and criticism

Social media also leaves an electronic trail, which enables activists like myself to gather evidence to discredit our opponents. For instance, it was recently discovered that James Gunn, director of the Guardians of the Galaxy film series, had tweeted some jokes about paedophilia many years ago. In my humble opinion, joking about paedophilia is even worse than actual paedophilia. Don’t get me wrong; an act of physical molestation is obviously abhorrent, but at least it can’t be retweeted.

For a while Ignatius was relatively still, reacting to the unfolding plot with only an occasional subdued snort. Then what seemed to be the film’s entire cast was up on the wires. In the foreground, on a trapeze, was the heroine. She swung back and forth to a waltz. She smiled in a huge close-up. Ignatius inspected her teeth for cavities and fillings. She extended one leg. Ignatius rapidly surveyed its contours for structural defects. She began to sing about trying over and over again until you succeeded. Ignatius quivered as the philosophy of the lyrics became clear. He studied her grip on the trapeze in the hope that the camera would record her fatal plunge to the sawdust far below. On the second chorus the entire ensemble joined in the song, smiling and singing lustily about ultimate success while they swung, dangled, flipped, and soared. “Oh, good heavens!” Ignatius shouted, unable to contain himself any longer. Popcorn spilled down his shirt and gathered in the folds of his trousers. “What degenerate produced this abortion?

There is the documentary Sensitive: The Untold Story and the feature film, Sensitive and in Love. There have been twice-a-year HSP Gathering Retreats, frequent international research conferences, and numerous seminars and webinars for the public on the subject in the U.S. and Europe, plus YouTube videos, books, magazines, newsletters, and websites, and all sorts of services exclusively for highly sensitive persons—most good and some, well, not as good.

America's legacy of oppression and dispossession of dark people is in large part met with the ethos of "We Shall Overcome," "Si Se Puede," and "We Gon' Be Alright." This is not to say that we have not resisted, rioted, rebelled, rightfully so and with righteous rage. It is these acts of rebellion that have allowed us to create a collective identity and, therefore, build schools, educate our children, use the church as a place of worship and community building, gather the best legal minds to argue for basic human rights, take to the streets as a demonstration of our commitment, and withdraw or withhold our money from companies and institutions that demean us and deny us. It is these acts that have allowed us to produce beautiful, visceral, and eloquent literature, photography, visual art, and films that explain and endure our suffering, soundscapes for all to enjoy (but which only those in the struggle can feel and heal from), body movements that express pain and joy simultaneously, food that can only be made from love, and a joy that cannot be replicated outside of the dark body. We have created in the void, defiant of the country's persistent efforts to killed and commodify us. Finding ways to matter.

attendance at the gala a hint that she was sympathetic to the West? Did she have her eye on the bigger art scenes of New York and LA? The agency couldn’t be sure, but they were sure of one thing: they’d never know if they didn’t ask. The job of “wooing Wu,” as one low-level Langley technician described it, fell naturally into the hands of Taiwan-based field agent David Parsons. Not only was Parsons a veteran of covert affairs, but he was also markedly handsome. And while the glamorous side of intelligence was often overplayed in espionage films, it certainly didn’t hurt when trying to build rapport and gather information. “Come on.” Parsons pushed the bowl toward her with a finger. Remember, it has to be her decision to leave. “I know you can do better than that.” “I guess I’m just a little too excited,” Mei confessed. His pulse quickened. Was that the green light he’d been looking for? They had already planned to return to his flat after dinner, but he needed to make sure he didn’t push too hard.

A few months later, Sandler got word that Netflix, newly interested in movies, had set its sights squarely on him. Using data gathered from Sony movies that Netflix had played through its Starz deal, Sarandos’s team knew that even as his box-office power waned, Sandler remained one of the most popular stars on the streaming service. His aging audience might be less likely to pay to see him in a theater, but they still loved laughing at his antics at home. “We knew he was popular in markets where his movies had never even opened,” Sarandos said. The mid-budget star vehicle, in other words, still worked great for Netflix. When people went to theaters, they preferred brand-name franchises. But when they were browsing for something to stream rather than pay fifty dollars for a night out, a familiar face doing the familiar shtick was perfect. Movies without massive visual effects were just as enjoyable at home, after all, if not more so. And if the stars had chosen to stretch their wings and you didn’t like the movie you clicked on, you could turn it off immediately. You lost a little bit of time, but not any money. And though there may not be as many fans of Adam Sandler, or any movie star, as there used to be, that didn’t necessarily matter to Netflix. All studios care about is how many people buy tickets or DVDs. They get their money whether you loved the movie or hated it. But Netflix measures success by how many people finish a movie and are satisfied enough to keep subscribing as a result, or who sign up just in order to watch it. Adam Sandler’s fan base may have shrunk, but those who remained were loyal and they were global—just what Netflix wanted. Additionally, Netflix wouldn’t have to spend millions of dollars on billboards and TV ads to market each film. Its algorithm would prominently suggest each Sandler movie to his fans on their home screen the moment it was available.

This session showed intriguing objective evidence for a mind-matter interaction effect, but an unusual subjective event also happened that is worth mentioning. For this session, knowing that the planned participant was a highly experienced meditator, I decided to have it filmed for future reference. I asked two videographers to shoot the session as it unfolded. They set up their cameras and started filming, the meditator prepared himself mentally for about ten minutes, then signaled that he was ready to begin. I started the experiment and it proceeded without incident until about halfway through the session. Then for a few seconds I felt strangely disoriented, as though all my mental activity suddenly stopped. I shook off this odd sensation, and the disorientation soon passed. The session ended, I thanked the meditator, and he left. Then I spent a few minutes discussing the session with the two videographers as they gathered up their gear. I didn’t attribute much meaning to that moment when my mind was strangely suspended, but I’ve learned that when studying effects that span the subjective-objective gap, it’s important to pay attention to internal states. So I mentioned it to the videographers, and they were both taken aback. It turns out that they had independently experienced the same phenomenon. We had all shared a moment when our minds seemed to go blank. At this point I didn’t know yet whether the objective evidence collected during that session was significant or not. When I found that it was, I contacted the meditator, who by then was back at his ashram in India. I asked if he felt that he was being successful in doing something during the session. He said yes, but that it took until about halfway through the session before he figured out how to do it. As an anecdote, this episode doesn’t count as scientific evidence. But it’s still interesting that the experiment obtained objective evidence of a mind-matter interaction effect at precisely the same time that three people unexpectedly felt something strange occur.

This session showed intriguing objective evidence for a mind-matter interaction effect, but an unusual subjective event also happened that is worth mentioning. For this session, knowing that the planned participant was a highly experienced meditator, I decided to have it filmed for future reference. I asked two videographers to shoot the session as it unfolded. They set up their cameras and started filming, the meditator prepared himself mentally for about ten minutes, then signaled that he was ready to begin. I started the experiment and it proceeded without incident until about halfway through the session. Then for a few seconds I felt strangely disoriented, as though all my mental activity suddenly stopped. I shook off this odd sensation, and the disorientation soon passed. The session ended, I thanked the meditator, and he left. Then I spent a few minutes discussing the session with the two videographers as they gathered up their gear. I didn’t attribute much meaning to that moment when my mind was strangely suspended, but I’ve learned that when studying effects that span the subjective-objective gap, it’s important to pay attention to internal states. So I mentioned it to the videographers, and they were both taken aback. It turns out that they had independently experienced the same phenomenon. We had all shared a moment when our minds seemed to go blank. At this point I didn’t know yet whether the objective evidence collected during that session was significant or not. When I found that it was, I contacted the meditator, who by then was back at his ashram in India. I asked if he felt that he was being successful in doing something during the session. He said yes, but that it took until about halfway through the session before he figured out how to do it. As an anecdote, this episode doesn’t count as scientific evidence. But it’s still interesting that the experiment obtained objective evidence of a mind-matter interaction effect at precisely the same time that three people unexpectedly felt something strange occur. The Michelson interferometer experiment suggested that an observed optical system does behave differently than an unobserved system, and in a way that’s suggestive of the quantum observer effect. In other words, we—like others before us—had once again found evidence for a direct mind-matter interaction. This was interesting, but it wasn’t enough. What we wanted to know was whether mind-matter interaction effects were consistent with the notion that consciousness “collapses” the quantum wave function. If it turned out that this was the case, then the most successful physical theory in history might contain the seeds of psychokinesis within it.

Raising my bandaged fists, I stepped through them to the doors of the church, lifted the heavy knocker and struck three times. I was irritated by these timid people in their well-pressed suits and flowered dresses, with their polite religion. I was tempted to break down the doors and drive them into their pews, pen them there while I performed some kind of obscene act in the aisle—press the blood from my hands against their bleeding Christ, expose myself, urinate in the font, anything to shake them out of their timidity and teach them a fierce and violent dread. I wanted to scream at them: ‘Birds are gathering here in Shepperton, chimeras more marvellous than anything dreamed of in your film studios!

I waited. The heat was beginning to scorch my cheeks; beads of sweat were gathering in my eyebrows. It was just the same sort of heat as at my mother’s funeral, and I had the same disagreeable sensations—especially in my forehead, where all the veins seemed to be bursting through the skin. I couldn’t stand it any longer, and took another step forward. I knew it was a fool thing to do; I wouldn’t get out of the sun by moving on a yard or so. But I took that step, just one step, forward. And then the Arab drew his knife and held it up toward me, athwart the sunlight. A shaft of light shot upward from the steel, and I felt as if a long, thin blade transfixed my forehead. At the same moment all the sweat that had accumulated in my eyebrows splashed down on my eyelids, covering them with a warm film of moisture. Beneath a veil of brine and tears my eyes were blinded; I was conscious only of the cymbals of the sun clashing on my skull, and, less distinctly, of the keen blade of light flashing up from the knife, scarring my eyelashes, and gouging into my eyeballs.

He stepped into the shower to wash off both the residue of sex and the film of gathering despair.

If, however, I can by any lucky chance, in these days of evil, rub out one wrinkle from the brow of care, or beguile the heavy heart of one moment of sorrow; if I can now and then penetrate through the gathering film of misanthropy, prompt a benevolent view of human nature, and make my reader more in good humour with his fellow beings and himself, surely, surely, I shall not then have written entirely in vain.

Memories are fragile, you try to grab them and they skitter away in various directions. Trying to gather them together to write them out is difficult, they resist, get clouded and escape as wisps of smoke. Nothing seems as crystal clear as it once was, a milky film of opacity envelopes everything. Odd details stand out in one’s mind, not a continuum. A fragrance, an odour, the smell of toast burning perhaps or whiff of jasmine, a shade of pink, a flower pressed between the pages of a book, brings on a sharp burst of memories that drown you with their immediacy.

The Maggie [Alexander Mackendrick, 1954] represents Scotland at its most self-lacerative. Precisely at the moment, the early fifties, when the massive penetration of American capital into Scotland was gathering pace, The Maggie actually sets the two halves of the contradiction - american entrepreneur and Scottish workers in opposition to each other, but with almost wilful perversity the film has the Scots win hands down. In true Kailyard style, what is not achievable at the level of political struggle is attainable in the Scottish imagination.

A guy in the audience raised his hand and said, ‘I saw you on Politically Incorrect, and you got real mad at some black lady because of something about some film director,’ ” he told The Onion in a rare (for them) serious interview that same year. “I said, ‘Yeah, it was [Elia] Kazan, and the subject was how he had been denied an award from a film critics’ group because he had been a rat for the House Un-American Activities Committee.’ He said, ‘What?’ I said, ‘HUAC! You know, HUAC?’ And he said, ‘What?’ So I had to spend half an hour explaining J. Parnell Thomas and the Hollywood Ten, and The Red Menace, and how High Noon was a protest film against the people who had ratted out others to the Committee and how On the Waterfront was Kazan’s apologia for being a narc and also how that had nothing to do with the McCarthy hearings seven years later. And this guy wasn’t an isolated case in that large gathering! They didn’t know who Elia Kazan was or what he had done that made him a pariah or who Strom Thurmond is or what a Hooverville was or why we were fighting in Korea or Wounded Knee or … hell, they barely knew Nixon. They knew McCarthy’s name but not what it was he’d done. Someone asked if he hadn’t done a good job ferreting out communists, and I said, ‘No! He never ferreted out anygoddambody! All he ever ferreted out was every bottle of booze in Congress!’ So when you’re dealing with people who know nothing, you find yourself suddenly turning into a fucking pedant instead of a storyteller. I have to educate them before I can use a trope or a reference.”224