Skip to main content

Under the Spell of “The Master”



It took a few days for Paul Thomas Anderson’s The Master to sink in.

Seldom have I been so bewildered and enchanted by a film and not instantly grasped why it should have such an effect on me. I have seen several other Oscar-nominated films since, but the ingredients that make up The Master – the rolling blue waves, the obscene sand sculpture, the anguish in the eyes of Freddie Quell (an otherworldly Joaquin Phoenix), the madcap motorbike race through the desert, the probing psychological sessions with the Master (Philip Seymour Hoffman), Amy Adams’ cryptic, mildly sinister character – have not lost their hypnotic effect one tiny bit.

The film’s length and halting pace help. You are immersed in the tormented world of a war veteran who has long learnt to numb his pain with alcohol and drifts in and out of reality. When Quell comes under the tutelage of the Master, we are both relieved and worried for him. He may be out of the storm, but what tempest has he got himself into? The Master is a questionable figure propagating quasi-religious/philosophical ideas about transmigration and predestination. There are detractors (his own son being one of them), but there is little doubt he has staunch followers whose lives have been altered by his system of belief. Quell falls somewhere in between. He is grateful to have been saved (he is fiercely protective of the Master), but at the same time he is unsure what the Master’s rhetorics would really do for him. This doubt remains, and is one of the main factors that contributes to the film’s gripping ambiguity.

When the two part ways, there is a sense of inevitability. Quell is a man with no ties, and it is no surprise that he should desire an existence beyond the influence of the Master. But they do meet again. In a peculiarly moving scene where the Master makes a final attempt to make Quell stay, the viewer, as if emerging from a hazy daydream, suddenly realises that the ties between the two men are unbreachable. There is that vague metaphysical possibility that they may have known each other in previous lifetimes, and after this day, even if Quell is to depart, will continue to move forward with an invisible bond between them.

Director Anderson does not do clarity. He hints and suggests, through heady, nostalgic imagery. The viewer is left to question, long after the lights have come back on, if there is indeed such a thing as everlasting kinship and preordained destiny, and if certain lost souls are meant to meet again and again, providing each other succour in this mystical, limitless universe.

Definitely my film of the year – purely because it is the stuff that dreams are made of.

The Master (2012)
Director: Paul Thomas Anderson
Writer: Paul Thomas Anderson
Cast: Philip Seymour Hoffman, Joaquin Phoenix and Amy Adams

Comments

Popular posts from this blog

Approaching Haruki Murakami’s “Kafka on the Shore” the Jungian Way

“The world of gods and spirits is truly nothing but the collective unconscious inside me.” – Carl Jung, On the Tibetan Book of the Dead What appears to be supernatural and surrealistic in Haruki Murakami’s Kafka on the Shore  does not have to remain that way once we accept that in Murakami’s fictional world, the natural and the supernatural often cross paths and become one single unity. In the previous three entries on the novel, I have extensively discussed its relation to Sophocles’ Oedipus Rex . But here I intend to explain why the supernatural should in fact be deemed natural, and how this reasoning is a direct reference to the theories of Swiss psychologist Carl Gustav Jung and German philosopher G.W. F. Hegel, both of whom are mentioned in the novel. Carl Jung’s psychological theory on the “collective unconscious” (the notion positing that all humans – regardless of race and culture – share a psyche containing “latent predispositions towards identical reactions” [10])

The Sound of Alienation: Rainer Maria Rilke’s “The Voices”

In the nine “Voices” poems (“Die Stemmen,” 1902), we find Rilke speaking out for those who have suffered pain and injustice. He insists that in order for them to be heard, they need to “advertise” themselves, and this should be done through singing, or songs – like the castrati (referred to as “these cut ones”) who sing to God and compel him to stay and listen. This message is found in the “Title Leaf” – an introduction of sorts to the nine songs. It is tempting to read the nine songs (“Beggar’s,” “Blind Man’s,” “Drunkard’s,” “Suicide’s,” “Widow’s,” “Idiot’s,” “Orphan Girl’s,” “Dwarf’s,” “Leper’s”) as a collection of poetic pleas for social awareness. This is due to Rilke’s “casting choices”; he has selected society’s most conspicuous outcasts as the main speakers of his poems. When, for instance, the beggar in “The Beggar’s Song” says, “I go always from door to door/rain-soaked and sun-scorched,” we are induced to sympathise with his downtrodden fate. The same can be said for

Murakami Salutes Orwell: How "1Q84" Pays Homage to "1984" (Part 2)

Here the reader arrives at the junction where Murakami’s work crosses from the metaphysical to the real and tangible, for in the single-moon world we have also had the misfortune of witnessing writers persecuted for their ability to tell a different “truth.” Salman Rushdie’s fate after the publication of The Satanic Verse is well-documented and needs no reiteration. A more discriminate look at literary history gives us several more voices hushed by the Authorities: Turkish author and Nobel Prize-winner Orhan Pamuk was arrested for comments about the massacres of Armenians in the First World War. Nigerian protest author Ken Saro-Wiwa was tried by a military tribunal and hanged. Yu Jie, author of China's Best Actor: Wen Jiabao , a controversial book that cast a critical light on the premier, landed in hot water with the Chinese authorities, and had to emigrate to the USA for his own safety. His close friend and Nobel Prize-winning literary critic Liu Xiaobo called for politic