Great Filmmakers Quotes

Film is a great tool to play with human emotions & thoughts.

Greatness is achieved through kindness, compassion, and love.

For Christians to influence the world with the truth of God's Word requires the recovery of the great Reformation doctrine of vocation. Christians are called to God's service not only in church professions but also in every secular calling. The task of restoring truth to the culture depends largely on our laypeople. To bring back truth, on a practical level, the church must encourage Christians to be not merely consumers of culture but makers of culture. The church needs to cultivate Christian artists, musicians, novelists, filmmakers, journalists, attorneys, teachers, scientists, business executives, and the like, teaching its laypeople the sense in which every secular vocation-including, above all, the callings of husband, wife, and parent--is a sphere of Christian ministry, a way of serving God and neighbor that is grounded in God's truth. Christian laypeople must be encouraged to be leaders in their fields, rather than eager-to-please followers, working from the assumptions of their biblical worldview, not the vapid clichés of pop culture.

A great director gives life to a work of art- gives it a heartbeat... a pulse... opens its eyes to the world.

In filmmaking circles, there is a simple axiom that describes the structure of a great character journey: somebody wants something badly, and goes for it, against all odds. (Another variation is, a person falls into a hole, and tries to get out.) If you think about any movie you’ve ever liked, any character you’ve ever rooted for, it’s because they wanted something you could relate to and they struggled, risking life and limb, to achieve it. What’s true about movies is also true about life: You tell me what you want, and I’ll tell you who you are.

Great video comes from thinking humans, not equipment.

To my knowledge, no one in or out of the field has ever been able to cite a game worthy of comparison with the great dramatists, poets, filmmakers, novelists and composers. That a game can aspire to artistic importance as a visual experience, I accept. But for most gamers, video games represent a loss of those precious hours we have available to make ourselves more cultured, civilized and empathetic.

He plays ‘Celebrity,’ at his first college party and here are his celebrities: “1. Hitchcock. 2. Kubrick. 3. Mankiewicz. 4. Preminger. And, for the modern crowd: 5. Tarantino. Yes. Yes. Filmmaker celebrities for the ages.” (45)

The winds of change blew through the dream factories of make-believe, tore at its crinoline tatters ... The hedonists, the homosexuals, the hemophiliac bleeding hearts, the God-haters, the quick-buck artists who substituted shock for talent, all cried: "Shake 'em! Rattle 'em! God is dead. Long live pleasure! Nudity? Yea! Wife-swapping? Yea! Liberate the world from prudery. Emancipate our films from morality!" ... Kill for thrill—shock! Shock! To hell with the good in man, Dredge up his evil—shock! Shock! "Practically all the Hollywood film-making of today is stooping to cheap salacious pornography in a crazy bastardization of a great art to compete for the 'patronage' of deviates and masturbators.

Nearly everyone I know under forty (including myself) it now seems is some combination of amateur photographer, DJ, filmmaker, writer, and craft maker of some sort. Much of what’s produced is good, but few devote the necessary time to make something truly great.

Then the problems of film making began to fade into the background, and you found yourself belittling the importance of the camera. After all, it was merely an instrument. The important thing was the truth. Get at it and you had your great masterpieces. But how wrong we were! The moment you are on the set, this three-legged instrument took charge. Problems came thick and fast. Where to place the camera? High or low, near or far, on the dolly or on the ground? Was the thirty-five okay? Would you rather move back and use the fifty? Get too close to the action and the emotion of the scene spilled out -- get it too far back and the thing became cold and remote. To each problem you had to find a quick answer. If you delayed, the sun shifted and made nonsense of your uncertainty.

The cases of great mathematicians with mental illness have enormous resonance for modern pop writers and filmmakers. This has to do mostly with the writers'/directors' own prejudices and receptivities, which in turn are functions of what you could call our era's particular archetypal template. It goes without saying that these templates change over time. The Mentally Ill Mathematician seems now in some ways to be what the Knight Errant, Mortified Saint, Tortured Artist, and Mad Scientist have been for other eras: sort of our Prometheus, the one who goes to forbidden places and returns with gifts we all can use but he alone pays for. That's probably a bit overblown, at least in some cases. But Cantor fits the template better than most. And the reason for this are a lot more interesting than whatever his problems and symptoms were.

Because I don't make the mistake that high-culture mongers do of assuming that because people like cheap art, their feelings are cheap, too,” the late filmmaker Dennis Potter once said, explaining why pop songs were so important in his work, from Pennies from Heaven to The Singing Detective to Lipstick on Your Collar, his paean to the 1950s, the time he shared with the Independent Group—and Potter was also defining a pop ethos, defining what I think is happening in Paolizzi's collage. "When people say, 'Oh listen, they're playing our song,' they don't mean 'Our song, this little cheap, tinkling, syncopated piece of rubbish, is what we felt when we met.' What they're saying is, 'That song reminds us of that tremendous feeling we had when we met.' Some of the songs I use are great anyway, but the cheaper songs are still in the direct line of descent from David's Psalms. They're saying, 'Listen, the world isn't quite like this, the world is better than this, there is love in it,' 'There's you and me in it,' or 'The sun is shining in it.' So-called dumb people, simple people, uneducated people, have as authentic and profound depth of feeling as the most educated on earth. Anyone who says different is a fascist.

A number of Chinese filmmakers, including Chen Kaige and Li Shaohong, imitated Zhang's visual style in the early 1990s by multiplying various erotic images of the oriental Other for global consumption. Consequently, these films, usually sponsored by multinational corporations and catering to the tastes of global audiences, can be perceived as following the same model -- the Zhang Yimou model. To a great degree, this model also marks the end of formal experiment for the Fifth Generation directors because they must adopt a much more conventional way of filmmaking in order to meed the demand of the global market.

Thanks both to the help he received and his own great character, Paul worked through this and is now better off than if he hadn’t fallen into his abyss, because he developed strengths he didn’t have but needed. Paul was once wild—staying out till all hours, disorganized, smoking marijuana and drinking—but he now faithfully takes his meds, meditates, goes to bed early, and avoids drugs and alcohol. He had loads of creativity but lacked discipline. Now he has plenty of both. As a result, he is more creative now than he was before and is happily married, the father of two boys, an accomplished filmmaker, and a crusader helping those who struggle with bipolar disorder.

(On D.W Griffith's The Birth of a Nation) This was the one time in movie history that a man of great ability worked freely, in an unspoiled medium, for an unspoiled audience, on a majestic theme which involved all that he was; and brought to it, besides his abilities as an inventor and artist, absolute passion, pity, courage, and honesty. “The Birth of a Nation” is equal with Brady’s photographs, Lincoln’s speeches, Whitman’s war poems; for all its imperfections and absurdities it is equal, in fact, to the best work that has been done in this country. And among moving pictures it is alone, not necessarily as “the greatest” — whatever that means — but as the one great epic, tragic film.

Too many film schools, as well as any number of screenwriting gurus and an obscene number of how-to-write tomes, have made a business of catering to fledgling screenwriters and filmmakers by exploiting their belief that the only thing standing between them and an Oscar is the right kind of knowledge. If only one knew enough, one could easily become rich and famous. Unfortunately, almost all are susceptible to that eternal malady – “that last great infirmity of the soul” – which is FAME. And whilst I don’t deny the value of technical knowledge, such knowledge matters very little if the story one is trying to tell doesn’t matter, either because it’s incoherent or simply because it fails to make us care.

When asked if he had a special feeling for books, critic-turned-filmmaker Francois Truffaut answered, "No. I love them and films equally, but how I love them!" As an example, Truffaut gave the example that his feeling of love for "Citizen Kane" (USA, 1941) "is expressed in that scene in 'The 400 Blows' where Antoine lights a candle before the picture of Balzac.' My book lights candles for m any of the great authors of this world: Chinua Achebe (Nigeria), Angela Carter (UK), Saratchandra Chattopadhyay (India), Janet Frame (New Zealand), Yu Hua (China), Stieg Larsson (Sweden), Clarice Lispector (Brazil), Mario Vargas Llosa (Peru), Naguib Mifouz (Egypt), Murasaki Shikibu (Japan), and Alice Walker (USA) - to name but a few. Furthermore, graphic novels, manga, musicals, television, webisodes and even amusement park rides like 'Pirates of the Caribbean' can inspire work in adaptation. Let's be open to learning from them all. ("Great Adaptations: Screenwriting and Global Storytelling," 2)

Bollywood's economic workings are more mysterious. It still exists in what was known as the informal and high-risk sector of the Indian economy. Banks rarely invest in Bollywood, where moneylenders are rampant, demanding up to 35 percent interest. The big corporate houses seem no less keen to stay away from filmmaking. A senior executive with the Tatas, one of India's prominent business families, told me, "We went into Bollywood, made one film, lost a lot of money, and got out of it fast," adding that "the place works in ways we couldn't begin to explain to our shareholders." Since only six or seven of the two hundred films made each year earn a profit, the industry has generated little capital of its own. The great studios of the early years of the industry are now defunct. It is outsiders- regular moneylenders, small and big businessmen, real estate people, and, sometimes, mafia dons- who continue to finance new films, and their turnover, given the losses, is rapid. Their motives are mixed: sex, glamour, money laundering, and, more optimistically, profit. They rarely have much to do with the desire to make original, or even competent, films.

As much as he influenced her, Bindi changed Steve, too. After our Florida trip, Bindi and I went home, while Steve flew off to the Indonesian island of Sumatra. We couldn’t accompany him because of the malaria risk, so we kept the home fires burning instead. At one point, Steve was filming with orangutans when his newfound fatherhood came in handy. A local park ranger who had worked with the national park’s orangutans for twenty-five years accompanied Steve into the rain forest, where they encountered a mother and baby orangutan. The rangers keep a close eye on the orangutans to prevent poaching, and the ranger recognized a lot of the animals by sight. “She reminds me of Bindi,” Steve exclaimed, seeing the infant ape. It was a mischievous, happy baby, clinging to her mother way up in the top branches of a tree. “This will be great to film,” Steve said. “I’ll climb into the tree, and then you can get me and the orangutans in the same shot.” The ranger waved his hands, heading Steve off. “You absolutely can’t do that,” the ranger said. “The mother orangutans are extremely protective. If you make a move anywhere near that tree, she’ll come down and pull your arms off.” Steve paused to listen. “They are very strong,” the ranger said. “She won’t tolerate you in her tree.” “I won’t climb very close to her,” Steve said. “I’ll just go a little way up. Then the camera can shoot up at me and get her in the background.” The ranger looked doubtful. “Okay, Steve,” he said. “But I promise you, she will come down out of that tree and pull your head off.” “Don’t worry, mate,” Steve said confidently, “she’ll be right.” He climbed into the tree. Down came the mother, just as the ranger had predicted. Tugging, pulling, and dragging her baby along behind her, she deftly made her way right over to Steve. He didn’t move. He sat on his tree limb and watched her come toward him. The crew filmed it all, and it became one of the most incredible shots in documentary filmmaking. Mama came close to Steve. She swung onto the same tree limb. Then she edged her way over until she sat right beside him. Everyone on the crew was nervous, except for Steve. Mama put her arm around Steve’s shoulders. I guess the ranger was right, Steve thought, wondering if he would be armless or headless in the very immediate future. While hanging on to her baby, Mama pulled Steve in tight with her other arm, looked him square in the face, and…started making kissy faces at him. The whole crew busted up laughing as Mama puckered up her lips and looked lovingly into Steve’s eyes. “You’ve got a beautiful little baby, sweetheart,” Steve said softly. The baby scrambled up the limb away from them, and without taking her eyes off Steve, the mother reached over, grabbed her baby, and dragged the tot back down. “You’re a good mum,” Steve cooed. “You take good care of that little bib-bib.” “I have never seen anything like that,” the park ranger said later. I had to believe that the encounter was further evidence of the uncanny connection Steve had with the wildlife he loved so much, as well as one proud parent recognizing another.

…the great thing about literature is that you can imagine; the great thing about film is that you can’t.

Nearly half of American Christians believe Christ will return and inaugurate the end of the world by 2050. That this belief has risen during the Great Recession suggests a curiously inverted form of security connected to apocalypticism. As Žižek often remarks, it is easier for Hollywood filmmakers to imagine the end of the world than to imagine something other than our current political and economic order. What is the motivation when one of a society’s highest and most commonly shared ideals entails its own absolute, unequivocal, and unavoidable destruction?

Buñuel’s films constitute one of the most distinctive bodies of work in the first century of films. He was cynical, but not depressed. We say one thing and do another, yes, but that doesn’t make us evil—only human and, from his point of view, funny He has been called a cruel filmmaker, but the more I look at his films the more wisdom and acceptance I find. He sees that we are hypocrites, admits to being one himself, and believes we were probably made that way.

Say Anything depends above all on the human qualities of its actors. Cusack and Skye must have been cast for their clear-eyed frankness, for their ability to embody the burning intensity of young idealism. A movie like this is possible because its maker believes in the young characters, and in doing the right thing, and in staying true to oneself. The sad teenage comedies of recent years are apparently made by filmmakers who have little respect for themselves or their characters, and sneer because they dare not dream.

A once-great filmmaker has taken on a new avatar less heroic than Parzival. It is the avatar of a pandering crowd-pleaser. Spielberg, the D. W. Griffith of the sound era—who ironically, when the politically correct putsch began in 1999, turned his back on Griffith by failing to speak up as the Directors Guild of America stripped Griffith’s name and legacy from its awards—now celebrates Hollywood’s most craven tendencies. The crowd-pleaser has outdone himself.

Roll up your sleeves and work as a bouncer in a sex club or a warden in a lunatic asylum or a machine operator in a slaughterhouse. Drive a taxi for six months and you’ll have enough money to make a film. Walk on foot, learn languages and a craft or trade that has nothing to do with cinema. Filmmaking — like great literature — must have experience of life at its foundation. Read Conrad or Hemingway and you can tell how much real life is in those books.

This is the great burden that now rests upon writers, artists, filmmakers, and everyone else who is involved in the telling of stories: to us falls the task of imaginatively restoring agency and voice to nonhumans. As with all the most important artistic endeavors in human history, this is a task that is at once aesthetic and political—and because of the magnitude of the crisis that besets the planet, it is now freighted with the most pressing moral urgency.

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.

Scottish film culture - or, more accurately, its discrete sections - has been highly politicised in the past. The problem has been the nature of the politics in question. Take Scottish filmmaking as example. On one hand, Scottish film workers have presented a picture of individualist effort which would gladden the heart of Margaret Thatcher and which, theoretically at any rate, should have produced a great variety of films of very diverse aesthetic and, therefore, political tendencies. On the other, however, these same film workers were forced to compete with each other for limited funds disbursed by a few key Scottish institutions of patronage, the powerful voices of which, historically, have been extremely reactionary. Small wonder, then, that Scottish films critical of established aesthetic forms, cultural atitudes and political arrangements have been the exception rather than the rule.

The Great Leader loved museums. He had so many built that North Korea even has a Museum of the Construction of the Museum of the Construction of the Metro.

Much of Brennan’s early work was on the Universal Pictures lot, including Spangles (November 7, 1926), in which he plays a lunch counterman. More importantly, he was able to watch, for the first time, the great Cecil B. DeMille in action. A decade later the director would award Brennan one of his best roles in The Buccaneer. Although Universal made high quality films using important filmmakers like DeMille, it was better known as a producer of “programmers,” cheap action films with lots of thrills. Established in 1912, Universal was the oldest studio, and, as film historian Thomas Schatz puts it, “a world unto itself, a self-contained municipality devoted exclusively to making motion pictures. There were restaurants and shops and even a police force.” Universal had factory-size production facilities, including a shooting stage sixty-five feet by three hundred feet. There was no better place for Walter Brennan to get work and learn his trade in every kind of genre film.

my favorite was when the schoolgirl didn’t complete her homework on time!” Owen was saying enthusiastically. “It was a great piece of filmmaking, because the professor had this dungeon...” “Hey, buddy,” Liam said, leaning forward. “Looks like there’s a gas station at that exit up ahead. Didn’t you say you were running low? How about we stop and fill up, and maybe grab a bite to eat?” “But I’m in the middle of my story!” Owen protested. “Don’t you want to hear what happens to the schoolgirl? Helen does! Don’t you, Helen?” “Get. Gas. Now.” My voice has never been more deadly serious. “Sheesh,” Owen says sadly, signaling and pulling over to exit. “Fine, Helen; if you insist. I’m disappointed in you. Liam is a spoilsport, but I would have thought that since you’re a writer, you would appreciate a good story.” “A good story?” I repeat incredulously. “Owen, nothing you’ve said in the past three hours has been anywhere close to a good story. Listening to you is making my ears hurt. I think they’re melting—your words are like acid being poured into my ear canals.” “Hey! That’s not nice,” Owen says in a grumpy tone. It sounds like he might be pouting. “It’s medically impossible to lose your hearing from listening to someone talk about the glorious art of pornography.” I grumble to myself unhappily. “It’s possible if I buy a popsicle at the gas station, eat the popsicle, and then use the popsicle stick to gouge my own ears out so that I can tolerate the rest of this trip!” Sighing, I lean to press my head against the glass of the car window. It is cold, and I use it like an ice pack to soothe my aching ear and temple. I really do feel like if I need to listen to one more ridiculous tale of sexual depravity for no particular reason, I’m going to lose my mind. I really wouldn’t care if they were good stories. “Seriously. I think I’m going deaf. It hurts.” “Well, that’s a bad problem to have when you’re in the car with two eye doctors!” Owen says cheerfully. “Jesus, man,” Liam says to his friend in dismay. “It’s been hours. You need to stop talking.

Dear Alexis, Last week at our debate, I talked about the essential unfairness that my friend and colleague Levon Helm had to continue to tour at the age of 70 with throat cancer in order to pay his medical bills. On Thursday, Levon died and I am filled with unbelievable sadness. I am sad not just for Levon’s wife and daughter, but sad that you could be so condescending to offer “to make right what the music industry did to the members of The Band.” It wasn’t the music industry that created Levon’s plight; it was people like you celebrating Pirate Bay and Kim Dotcom—bloodsuckers who made millions off the hard work of musicians and filmmakers. You were so proud during the debate to raise your hand as one of those who had downloaded “free music and free movies.” But it’s just your selfish decision that those tunes were free. It wasn’t Levon’s decision. In fact, for many years after The Band stopped recording, Levon made a good living off of the record royalties of The Band’s catalog. But no more. So what is your solution—charity. You want to give every great artist a virtual begging bowl with Kickstarter. But Levon never wanted the charity of the Reddit community or the Kickstarter community. He just wanted to earn an honest living off the great work of a lifetime. You are so clueless as to offer to get The Band back together for a charity concert, unaware that three of the five members are dead. Take your charity and shove it. Just let us get paid for our work and stop deciding that you can unilaterally make it free.

Even though I left school at age fifteen, I loved learning and continued to learn through my careers as a photojournalist, filmmaker, and explorer. I was taught that education is the great equalizer and knowledge is power. I prefer to think that knowledge is understanding; the more one knows, the less one fears.

And the most talented people in every occupation have huge advantages over their ordinary peers. Dean Keith Simonton, who studies greatness and genius, finds that whether it comes to songwriters, composers, scientists, programmers, or filmmakers, the top 10 percent generate as much or more output than the other 90 percent.

Connective talents are useless, of course, if people can’t perform the work. And the most talented people in every occupation have huge advantages over their ordinary peers. Dean Keith Simonton, who studies greatness and genius, finds that whether it comes to songwriters, composers, scientists, programmers, or filmmakers, the top 10 percent generate as much or more output than the other 90 percent. The superiority of great bosses is seen in a summary of eighty-five years of research on employee selection methods. Frank Schmidt and John Hunter found that the top 15 percent of professionals and managers produced nearly 50 percent more output than their average peers. The strongest predictors of performance included general mental ability (IQ and similar measures), job sample tests (having people prove they can do the work), and evaluations by peers; other useful predictors included structured employment interviews (where each candidate is asked the same questions in the same order) and conscientiousness (self-discipline and follow-through, similar to grit). These findings provide ammunition for bosses who stock up on the best talent and believe that little else is required. Yet without constructive connections among people, collective performance and humanity is tough to achieve – no matter how many superstars are in the fold.

It seems a lost opportunity that Capra didn’t give George Bailey, or the Giannini-inspired idealistic bank president in his film American Madness, an Italian surname. The next time a great Italian-American filmmaker, one who established his career in San Francisco, would portray a member of the community, the character would be the fictional antihero Vito Corleone, whose name would penetrate the nation’s collective memory far deeper than that of A. P. Giannini.

The truth is, it’s a package deal. When you strive for greatness, chaos is guaranteed to show up. In fact, other areas of your life may experience chaos in direct proportion to the time you put in on your ONE Thing. It’s important for you to accept this instead of fighting it. Oscar-winning filmmaker Francis Ford Coppola warns us that “anything you build on a large scale or with intense passion invites chaos.” In other words, get used to it and get over it.

In the 1980s, Australia had a few home-grown immunisation sceptics, although the great majority of parents immunised their children. In 1996, a film-maker made a supposedly scientific documentary for the Australian Broadcasting Corporation (ABC). She interviewed people who were both pro- and anti-immunisation in equal numbers, ‘for balance’. She was pregnant with her first child, and concluded the documentary by saying that she had not yet decided whether or not to get her baby immunised. I was one of the doctors interviewed. When the documentary was shown in Australia it generated considerable debate and controversy. Two weeks later I was in Port Moresby, the capital of Papua New Guinea, and gave a presentation to the hospital about immunisation. A number of the audience told me they recognised me from the documentary, which had been shown that week on PNG television. They were puzzled as to why anyone would make such a film. Their wards were filled with children with severe tuberculosis, newborns dying from tetanus, and babies with severe rotavirus gastroenteritis, all preventable by immunisation. On their streets were people crippled forever by poliomyelitis. But Papua New Guinea did not have the money or the public health infrastructure to deliver vaccines effectively to its population. Papua New Guineans knew vaccines could prevent the devastating diseases they saw every day, and could not understand why anyone in Australia would dream of not immunising their child. Immunisation scepticism is very much a first-world problem.

In the imagination of two late-twentieth-century filmmakers, an unseen force of artificial intelligence has overtaken the human species, has managed to control humans in an alternate reality in which everything one sees, feels, hears, tastes, smells, touches is in actuality a program. There are programs within programs, and humans become not just programmed but are in danger of and, in fact, well on their way to becoming nothing more than programs. What is reality and what is a program morph into one. The interlocking program passes for life itself. The great quest in the film series The Matrix involves those humans who awaken to this realization as they search for a way to escape their entrapment. Those who accept their programming get to lead deadened, surface lives enslaved to a semblance of reality. They are captives, safe on the surface, as long as they are unaware of their captivity. Perhaps it is the unthinking acquiescence, the blindness to one’s imprisonment, that is the most effective way for human beings to remain captive. People who do not know that they are captive will not resist their bondage. But those who awaken to their captivity threaten the hum of the matrix. Any attempt to escape their imprisonment risks detection, signals a breach in the order, exposes the artifice of unreality that has been imposed upon human beings. The Matrix, the unseen master program fed by the survival instinct of an automated collective, does not react well to threats to its existence. In a crucial moment, a man who has only recently awakened to the program in which he and his species are ensnared consults a wise woman, the Oracle, who, it appears, could guide him. He is uncertain and wary, as he takes a seat next to her on a park bench that may or may not be real. She speaks in code and metaphor. A flock of birds alights on the pavement beyond them. “See those birds,” the Oracle says to him. “At some point a program was written to govern them.” She looks up and scans the horizon. “A program was written to watch over the trees and the wind, the sunrise and sunset. There are programs running all over the place.” Some of these programs go without notice, so perfectly attuned they are to their task, so deeply embedded in the drone of existence. “The ones doing their job,” she tells him, “doing what they were meant to do are invisible. You’d never even know they were here.” So, too, with the caste system as it goes about its work in silence, the string of a puppet master unseen by those whose subconscious it directs, its instructions an intravenous drip to the mind, caste in the guise of normalcy, injustice looking just, atrocities looking unavoidable to keep the machinery humming, the matrix of caste as a facsimile for life itself and whose purpose is maintaining the primacy of those hoarding and holding tight to power.

Colborn had provided a reasonable explanation for calling in the plates that the filmmakers took great pains to prevent me and millions of other viewers from knowing.

As “makers of things,” when the adulation comes in, we need to be our own “whispering voice” to bring balance by constantly reminding ourselves that we’re only human. No matter how great a painter, singer, writer, or filmmaker you are, you are fundamentally no better than anyone else, and this gift you have to give was meant to elevate others, not yourself.

It is sometimes helpful for the magickian to stand the world on its head. This helps to bring forth the Hidden Reality. The magickian is always seeking to go beyond Surface Reality. Therefore, many great magickians will deliberately work for the opposite of that which they wish to manifest, knowing that the mind is a trickster and when you ask it for one thing, it will often give you the exact opposite of what you want. Jean Cocteau was a French poet, novelist, dramatist, designer, boxing manager, playwright, artist and filmmaker. Along with other avant-garde artists of his generation, Cocteau grappled with the algebra of verbal codes old and new. He revealed 'I am a lie who always speaks the truth.' This is why it is so important to get rid of any raw needs, demands, and insistence within you.

Even though the cut was about twenty minutes longer than the ultimately released movie, Pulp Fiction was an even better movie than Reservoir Dogs. The structure was not only more audacious; the movie was funny as hell and had some extremely intense suspense sequences. Afterward, when Quentin asked me what I thought, remembering the Reservoir Dogs screening, I demurred and bit my tongue. I didn’t want to make a casual comment that might inadvertently influence this great movie. Even though a scene or two might have been tightened I just told him how much I loved it, which was true. As I was walking to my car I looked over and was surprised to find Dennis Hopper walking beside me. Usually I try to give celebrities their space and not bother them in public, but Hopper’s Easy Rider had made a huge impact on me at a very young age and it was hard to contain myself. I decided to keep it simple and just said, “I really loved Quentin’s film.” Hopper stopped in his tracks and suddenly it was like I was standing beside Francis Ford Coppola’s character the “photojournalist,” right out of his Apocalypse Now. Just him and me. “Yeah, man. Quentin really did it, man. I mean really. He really did it.” We both stood there in silent contemplation for a long moment, then wished each other good night and that was that.

The Pole Vaulter (author’s note) Al Pittman, poet, and my older brother, said to me one day some years back, “Ken,I’ve got this great idea for a film.” And he shared with me the premise of his story about a boy’s passionate determination to rise above the adult world entanglements and contradictions swirling around him. Al died in 2001, before he got past the story idea. Some time later, I wrote a screenplay,entitled “The Pole Vaulter”, and sketched some storyboard panels for the planned film. That’s how it began. I know a bit about filmmaking and about drawing and pointing. But I know just about nothing about graphic novels. But I wrote a story with images and words. So I guess it’s a graphic novel. Whatever it’s called, what I'm trying to create with “The Pole Vaulter” is an engaging fictional story about people desperately seeking something better and higher. And I hope it’s true. — Ken P.

History is a delicate matter in a diverse country. Shortly after the fall of the Alamo—likewise in 1836—Mexican troops defeated the Texans at the Battle of Coleto Creek near Goliad, Texas. The Texans surrendered, believing they would be treated as prisoners of war. Instead, the Mexicans marched the 300 or so survivors to Goliad and shot them in what became known as the Goliad Massacre. Mexicans resent the term “massacre.” With the city of Goliad now half Hispanic, they insist on “execution.” Many Anglos, said Benny Martinez of the Goliad chapter of the League of United Latin American Citizens (LULAC), “still hate Mexicans and using ‘massacre’ is a subtle way for them to express it.” Watertown, Massachusetts, had a different disagreement about history. In 2007, the town’s more than 8,000 Armenian-Americans were so angry at the Anti-Defamation League’s refusal to recognize the World War I Turkish massacres of Armenians as genocide that they persuaded the city council to cut ties with the ADL’s “No Place For Hate” program designed to fight discrimination. Other towns with a strong Armenian presence—Newton, Belmont, Somerville, and Arlington—were considering breaking with the ADL. Filmmaker Ken Burns has learned that diversity complicates history. When he made a documentary on the Second World War, Latino groups complained it did not include enough Hispanics—even though none had seen it. Mr. Burns bristled at the idea of changing his film, but Hispanics put enough pressure on the Public Broadcasting Service to force him to. Even prehistory is divisive. In 1996, two men walking along the Columbia River in Washington State discovered a skeleton that was found to be 9,200 years old. “Kennewick Man,” as the bones came to be called, was one of the oldest nearly complete human skeletons ever uncovered in North America and was of great interest to scientists because his features were more Caucasian than American Indian. Local Indians claimed he was an ancestor and insisted on reburying him. It took more than eight years of legal battles before scientists got full access to the remains.

As explorer, writer, and filmmaker Sir Laurens van der Post put it: We have to turn inwards, to look into ourselves; look into this container which is our soul; look and listen to it. Until you have listened in to that thing which is dreaming through you, in other words—answered the knock on the door in the dark, you will not be able to lift this moment in time in which we are imprisoned, back again into the level where the great act of creation is going on.