Threads Film Quotes

Borges is particularly stimulating to a man who works in the cinema, because the unusual thing about his writing is that it is like a dream, extraordinarily farsighted in calling up from the unconscious complete images in which the thing itself, and its meaning, coexist - exactly as happens in a film. And, just as happens in dreams, in Borges the incongruous, the absurd, the contradictory, the arcane and the repetitive, although as powerfully imaginative as ever, are at the same time illumined like the careful details of something larger, something unknown, and are the faultless elements of a cruelly perfect, indifferent mosaic. Even the fact that Borges's work is strangely fragmentary makes me think of a broken dreamlike flow; and the heterogeneous quality of his work - stories, essays, poems - I prefer to see not as the union of the multiple threads in a greedy, impatient talent, but as a mysterious sign of unending change.

Shh!" said Ford. "It's conical. So what you do is, you see, you fill it with fine white sand, alright? Or sugar. Fine white sand, and/or sugar. Anything. Doesn't matter. Sugar's fine. And when it's full, you pull the plug out... are you listening?" "I'm listening." "You pull the plug out, and it all just twirls away, twirls away you see, out of the plughole. "Clever." "That's not the clever bit. This is the clever bit, I remember now that this is the clever bit. The clever bit is that you then thread the film in the projector... backwards!" "Backwards?" "Yes. Threading it backwards is definitely the clever bit. So then, you just sit and watch it, and everything just appears to spiral upwards out of the plughole and fill the bath. See?" "And that's how the Universe began is it?" said Arthur. "No," said Ford, "but it's a marvelous way to relax.

Stark grinned his cocky half smile and took my hand, threading his fingers through mine for all of the video audience to see. "Z, don't almost cuss on film. Your grandma might hear and that wouldn't be cool." "Sorry," I muttered. "How about I just let you talk." Stark's grin got bigger, "Well, that'll be a first.

What are we really perceiving in trances? When we are watching a person cross a cobble-stone road and enter a tavern in the 16th Century, we are following the thread of life, the Akashic Records. Akasha is the Sanskrit word for "sky, atmosphere" or "aether". Just as a camera can catch a moment in time on film, or a video captures movement and action, so is it with the akasha … we leave traces in time and space, in the aethers. Consciously or not, when perceiving past lives we are looking back into time, and finding the records on the akasha. Time. And Space.

I am in my old room once more, for a little, and I am caught in musing - - how life is a swift motion, a continuous flowing, changing, and how one is always saying goodbye and going places, seeing people, doing things. Only in the rain, sometimes, only when the rain comes, closing in your pitifully small radius of activity, only when you sit and listen by the window, as the cold wet air blows thinly by the back of your neck - only then do you think and feel sick. You feel the days slipping by, elusive as slippery pink worms, through your fingers, and you wonder what you have for your eighteen years, and you think about how, with difficulty and concentration, you could bring back a day, a day of sun, blue skies and watercoloring by the sea. You could remember the sensual observations that made that day reality, and you could delude yourself into thinking - almost - that you could return to the past, and relive the days and hours in a quick space of time. But no, the quest of time past is more difficult than you think, and time present is eaten up by such plaintive searchings. The film of your days and nights is wound up tight in you, never to be re-run - and the occasional flashbacks are faint, blurred, unreal, as if seen through falling snow. Now, you begin to get scared. You don't believe in God, or a life-after-death, so you can't hope for sugar plums when your non-existent soul rises. You believe that whatever there is has got to come from man, and man is pretty creative in his good moments - pretty mature, pretty perceptive for his age - how many years is it, now? How many thousands? Yet, yet in this era of specialization, of infinite variety and complexity and myriad choices, what do you pick for yourself out of the grab-bag? Cats have nine lives, the saying goes. You have one; and somewhere along the thin, tenuous thread of your existence there is the black knot, the blood clot, the stopped heartbeat that spells the end of this particular individual which is spelled "I" and "You" and "Sylvia." So you wonder how to act, and how to be - and you wonder about values and attitudes.

Maybe she was really good at improv. I couldn't be certain she was nineteen or that her name really was Nora Halliday. Maybe she was like one of those sweaters with an innocent little thread hanging off of it: One pull, the whole thing unraveled.

Many things in this period have been hard to bear, or hard to take seriously. My own profession went into a protracted swoon during the Reagan-Bush-Thatcher decade, and shows scant sign of recovering a critical faculty—or indeed any faculty whatever, unless it is one of induced enthusiasm for a plausible consensus President. (We shall see whether it counts as progress for the same parrots to learn a new word.) And my own cohort, the left, shared in the general dispiriting move towards apolitical, atonal postmodernism. Regarding something magnificent, like the long-overdue and still endangered South African revolution (a jagged fit in the supposedly smooth pattern of axiomatic progress), one could see that Ariadne’s thread had a robust reddish tinge, and that potential citizens had not all deconstructed themselves into Xhosa, Zulu, Cape Coloured or ‘Eurocentric’; had in other words resisted the sectarian lesson that the masters of apartheid tried to teach them. Elsewhere, though, it seemed all at once as if competitive solipsism was the signifier of the ‘radical’; a stress on the salience not even of the individual, but of the trait, and from that atomization into the lump of the category. Surely one thing to be learned from the lapsed totalitarian system was the unwholesome relationship between the cult of the masses and the adoration of the supreme personality. Yet introspective voyaging seemed to coexist with dull group-think wherever one peered about among the formerly ‘committed’. Traditionally then, or tediously as some will think, I saw no reason to discard the Orwellian standard in considering modern literature. While a sort of etiolation, tricked out as playfulness, had its way among the non-judgemental, much good work was still done by those who weighed words as if they meant what they said. Some authors, indeed, stood by their works as if they had composed them in solitude and out of conviction. Of these, an encouraging number spoke for the ironic against the literal mind; for the generously interpreted interest of all against the renewal of what Orwell termed the ‘smelly little orthodoxies’—tribe and Faith, monotheist and polytheist, being most conspicuous among these new/old disfigurements. In the course of making a film about the decaffeinated hedonism of modern Los Angeles, I visited the house where Thomas Mann, in another time of torment, wrote Dr Faustus. My German friends were filling the streets of Munich and Berlin to combat the recrudescence of the same old shit as I read: This old, folkish layer survives in us all, and to speak as I really think, I do. not consider religion the most adequate means of keeping it under lock and key. For that, literature alone avails, humanistic science, the ideal of the free and beautiful human being. [italics mine] The path to this concept of enlightenment is not to be found in the pursuit of self-pity, or of self-love. Of course to be merely a political animal is to miss Mann’s point; while, as ever, to be an apolitical animal is to leave fellow-citizens at the mercy of Ideolo’. For the sake of argument, then, one must never let a euphemism or a false consolation pass uncontested. The truth seldom lies, but when it does lie it lies somewhere in between.

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.

Water droplets fell to earth whilst others embellished and baptised an abundance of webs. Their moistened silk threads resembled bridal veils as the sun fastened its gaze upon their shimmering fibres. Each possessed a weave unique to itself, intricate, though purposeful, strong yet submissive; delicate and melodious upon the eye. As my senses trickled through the silvery gauze, I became liberated from the eggshell. All things became much more terrible and far more beautiful at once. A dragonfly emerging, wings a-glisten, from years of safe harbour below a dense and watery film. I beheld the texture of the world as would a blind man

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.

Ryder turns off the radio and reaches for my camera, pointing it at me in the dark. It beeps, and a red light indicates that he’s filming. “Are you scared, Jemma?” I prop my head up on one elbow. “Yeah, I’m scared,” I say, carefully weighing my words. “But…we’ll be okay. This house has weathered plenty of storms through the years. It’ll keep us safe.” “I hope you’re right.” “Yeah, me too.” I hear him swallow hard. “I’m glad I’m here with you.” “I’m glad you are too,” I say automatically. But then…I realize with a start that it’s true. I am glad he’s here. I feel safe with him. More relaxed than I would be otherwise. He thinks I’m distracting him, making him forget his fears. But the truth is, he’s helping me just as much. Maybe more. I’m pretty sure I’d be a blubbering mess right about now if I were alone. “Thanks, Ryder,” I say, my voice thick. “For what?” “Everything.” I squeeze my eyes shut. “Turn off the camera, okay?” He does, setting it aside before stretching out on the far side of the bed, facing me. Our gazes meet, and my stomach flutters nervously. There’s something there in his dark eyes, something I’ve never seen before. Vulnerability…mixed with a kind of dark, melty chocolate expression that I don’t recognize. Our hands are lying there on the bed between us, nearly touching. I lift my pinkie, brushing it against his. Chills race down my spine at the contact, my heart pounding against my ribs. I hear his breath catch. Slowly, his hand moves over mine, his fingertips brushing my knuckles until his entire hand covers mine. His skin is hot, the pressure reassuring. A minute passes, maybe two. It’s almost like he’s waiting, watching to see if I pull my hand away. I don’t. In one quick movement, he slides his hand under mine and threads our fingers together. We lie like that for several minutes, arms outstretched, hands joined, eyes wide open. The storm continues to rage around us, but it’s like we’re locked in this safe, calm place where nothing can touch us. My breathing slows; my limbs grow heavy. My lids flutter shut. I try to resist, but it’s futile. I’m exhausted. I drift off to sleep with a smile on my lips, Ryder holding me fast.

Liking yourself is a radical act,’ Clem had instructed Jo and myself. ‘Never more so than when you’ve had a crap time from a man.’ So when you get turned down for a second date, when you find out you were one of seven options, when your texts have the Read receipt, when the WhatsApp shows two blue ticks and your Facebook messages say SEEN – Clem says do the opposite of wallowing. She prescribes: spend an entire day treating yourself as you’d wish to be treated. Take yourself for margaritas, see a film you fancy, have a long walk. Buy something frivolous which brings you joy, order a takeaway. Get sheets with high thread count and lie like a starfish on them, naked. ‘It’s like aggressive hygge. Celebrate how great you are and what a nice time you have by yourself. Refuse to partake in the self-loathing we’re virtually commanded to, in this sick society.

Know what’s nice about you, Lily?” he said, laughter still threading his voice. “I can’t imagine,” she snapped. “You never change.” “Neither do you. You’re as obnoxious as ever.” “That’s me. Ran on the obnoxious ticket,” he agreed complacently. “Landslide victory.” She was driving like a maniac, switching lanes as though she were in a chase scene in a cops and robbers film. Throughout, Sean remained aggravatingly relaxed. His fingers threaded behind his neck, he merely observed in a bored drawl, “By the way, we have speed limits in Coral Beach.” “Tough. I can’t get to May Ellen’s fast enough, if it means I get to be rid of you.” He sighed. “There you go, breaking my heart. I was hoping we’d have time to reminisce. No?

Not everyone loves to read, but everyone loves stories. Some stories are told with words, some with paint, and some with music. Some are filmed, others are set on a stage. Some are sculpted from clay or woven in thread, and some are even explored in video games. The best ones are from other people, because they are raw and unique. But however they come, stories are powerful because they create something out of nothing: courage out of fear, knowledge out of ignorance, and hope out of despair.

When asked what God had used to bring them to faith in Jesus Christ, Turkestani Muslim-background believers talked about the role of dreams, the importance of having a New Testament in their own language, watching the JESUS Film, and other factors. But the most important thread linking each testimony was the discovery of a living Christ who heard and answered their prayers. Unlike the empty offerings of Communism or secular atheism, Christ touched a deep place in their soul that nothing else had ever filled.

When she can’t sleep at night, she tries to remember the details of all the rooms where she has slept…The objects that appear are always linked to gestures and singular facts…In those rooms, she never sees herself with the clarity of photos, but blurred as in a film on an encrypted TV channel…She doesn’t know what she wants from these inventories, except maybe through the accumulation of memories of objects, to again become the person she was at such and such a time. She would like to assemble these multiple images of herself, separate and discordant, thread them together with the story of her existence, starting with her birth during World War II up until the present day. Therefore, an existence that is singular but also merged with the movements of a generation. Each time she begins, she meets the same obstacles: how to represent the passage of historical time, the changing of things, ideas, and manners, and the private life of this woman? How to make the fresco of forty-five years coincide with the search for a self outside of History, the self of suspended moments transformed into the poems she wrote at twenty (“Solitude,” etc.)? Her main concern is the choice between “I” and “she.” There is something too permanent about “I,” something shrunken and stifling, whereas “she” is too exterior and remote. The image she has of her book in its nonexistent form, of the impression it should leave, is…an image of light and shadow streaming over faces. But she hasn’t yet discovered how to do this. She awaits if not a revelation, then a sign, a happenstance, as the madeleine dipped in tea was for Marcel Proust. Even more than this book, the future is the next man who will make her dream, buy new clothes, and wait: for a letter, a phone call, a message on the answering machine.

I once saw a documentary film in which an elderly Jewish man demonstrated how he and seven others had survived. For eighteen months they were hidden in a primitive ground cavity, dug for this purpose by a Polish peasant in his field. The cavity was under a pigsty, and it held all of them only if they lay side by side without moving. The man lay down on the grassy spot where the hiding place had once been, stiffly, his arms aligned to his body. This is how they lay each day, for eighteen months, he said. In the night, they clawed an opening in the earth above and climbed out to get the food that the peasant brought to them, to stretch and relieve themselves. Then they burrowed back into the hole and squeezed themselves in side by side before covering the aperture above them. I confess that as I looked at the man demonstrating his position, lying stiffly on the ground, I wondered what made this game worth the candle; why he and the seven others would have wished to go on. The paralysis of this situation, the abjection of turning into an underground animal, seemed to me too unbearable, too dehumanizing, to be tolerated. I kept remembering, as I watched the documentary, one of my mother’s refrains that had threaded through my childhood, spoken in her wondering, skeptical voice, before I could really understand what she meant: “People just wanted to survive, to live. . . . To live at all costs. Why? What’s so wonderful about this life? And yet, people wanted to live.

In another minute, it would be ten o'clock. I walked to the projector, a new Bell and Howell sixteen-millimeter job, the Filmosound Model 385 with all the gadgets. Switches to start, stop, or reverse the film, a switch for showing single frames, the works. A rubber-covered cord ran from the base of the projector down along the carpet to the front wall and disappeared under the black drapery. One reel of film was already in place above the lens and threaded into the bottom reel, ready to go. Three tin cans of film rested on the table at the side of the projector. I picked up the top can, opened it—and heard noises, voices, outside.

It is also particularly characteristic to study how the current world war was triggered by the same international forces. One of the most effective thread pullers was e.g. the half-Jewish Bullitt, director of the Jewish film company Laski Corporation which is controlled by the large Jewish banking house Kuhn, Loeb & Co. in New York, one of the major banks that in 1917 financed the Bolshevik revolution.

When the robot followed and said, “Will you require help with the adjustment, master?” Baley turned and snapped, “No. Stay where you are.” The robot bowed and stayed. Lying in bed, with the headboard aglow, Baley almost regretted his decision. The scanner was like no model he had ever used and he began with no idea at all as to the method for threading the film. But he worked at it obstinately, and eventually, by taking it apart and working it out bit by bit, he managed something.

A few years earlier, Forssmann had performed the first human cardiac catheterization—on himself. Assisted by a nurse and some painkillers, he made an incision at his elbow and carefully threaded a thirty-inch rubber catheter—the kind used to drain urine from the kidneys—through a large vein in his arm. Upon reaching the shoulder blade, Forssmann walked down a flight of stairs to the hospital’s X-ray room, the tubing still inside him, and got the technician on duty to record the moment when the outer point of the catheter touched the right chamber of his heart. Forssmann had not only done the medically unthinkable, he’d filmed it for posterity.

For two decades, our escape defined me. It dominated my personality and compelled my every decision. By college, half my life had led up to our escape and the other half was spent reliving it, in churches and retreats where my mother made it a hagiograpihc journey, on college applications where it was a plea, at sleepovers where it was entertainment, and in discussion groups after public viewings of xenophobic melodrama like China Cry and Not Without my Daughter, films about Christian women facing death and escaping to America. Our story was a sacred thread woven into my identity. Sometimes people asked, But don't a lot of Christians live there? or Couldn't your mother just say she was Muslim? It would take me a long time to get over those kinds of questions. They felt like a bad grade, like a criticism of my face and body...Once in an Oklahoma church, a woman said, "Well, I sure do get it. You came for a better life." I thought I'd pass out -- a better life? In Isfahan, we had yellow spray roses, a pool. A glass enclosure shot up through our living room, and inside that was a tree. I had a tree inside my house; I had the papery hand of Morvarid, my friend nanny, a ninety-year-old village woman; I had my grandmother's fruit leather and Hotel Koorosh schnitzels and sour cherries and orchards and a farm - life in Iran was a fairytale. In Oklahoma, we lived in an apartment complex for the destitute and disenfranchised. Life was a big gray parking lot with cigarette butts baking in oil puddles, slick children idling in the beating sun, teachers who couldn't do math. I dedicated my youth and every ounce of my magic to get out of there. A better life? The words lodged in my ear like grit. Gradually, all those retellings felt like pandering. The skeptics drew their conclusions based on details that I had provided them: my childhood dreams of Kit Kats and flawless bananas. My academic ambitions. I thought of how my first retelling was in an asylum office in Italy: how merciless that with the sweat and dust of escape still on our brows, we had to turn our ordeal into a good, persuasive story or risk being sent back. Then, after asylum was secured, we had to relive that story again and again, to earn our place, to calm casual skeptics. Every day of her new life, the refugee is asked to differentiate herself from the opportunist, the economic migrant... Why do the native-born perpetuate this distinction? Why harm the vulnerable with the threat of this stigma? ...To draw a line around a birthright, a privilege. Unlike economic migrants, refugees have no agency; they are no threat. Often, they are so broken, they beg to be remade into the image of the native. As recipients of magnanimity, they can be pitied. But if you are born in the Third World, and you dare to make a move before you are shattered, your dreams are suspicious. You are a carpetbagger, an opportunist, a thief. You are reaching above your station.