Guilty Pleasure: Oliver Stone's The Doors part 2

Oliver Stone cannot really be said to belong in the first rank of great contemporary American film-makers. Although he has continued to pursue a fascinatingly adversarial politics through the medium of documentaries, his directorial career has arguably been hugging the ropes since Alexander. There is no doubt that the courage exhibited on September 11 deserved a uncomplicated cinematic eulogy; yet it seemed somehow deeply disappointing that Stone should be the one to direct it. It was more like Spielberg or Ron Howard territory, and hardly seemed apt for a once energetic maverick who had always railed against the mainstream narrative. W. only compounded the sense of a director who had lost his edge: a film of potentially raw relevance that vanished in the brisk smoke of its own ephemera. His last completed project, a belated sequel to the wonderful eighties mascot Wall Street, looks from this vantage far more like a work of funding convenience than passion.

Even at his peak, Stone never quite made the first rank. In the late eighties and throughout the nineties, his work had a frenetic pace, a vividness, that could produce something like the energy and fluidity of Scorsese at his best. (Both men were at different stages of their careers chronic cocaine addicts; it is likely that this drug's particular effects on the nervous system contributed something to the raw, sweaty, jittery intensity that characterizes both film-makers at their most vigorous.) Writing on Natural Born Killers in the New York Times, Janet Maslin nailed the director's signature style: "Mr. Stone's vision is impassioned, alarming, visually inventive, characteristically overpowering." Perhaps overpowering is the operative word. Even at his best, Stone's energy lacked the vital degree of focus and concentration to make him one of America's really great directors. JFK is in many respects an astonishing performance; but in the final analysis there is too much energy, too much persuasion, too much passion in the picture. It overwhelms both its subject and its viewer.

Yet, for all this, Stone was undoubtedly a vital, fascinating presence in American movies, and he had set for his cinema a grandly ambitious goal: to develop, from picture to picture, a sustained, deeply personal exploration of America's recent history. To this end, he dissected the Vietnam conflict in a trilogy ( Platoon, Born on the Fourth of July, and Heaven and Earth), presented the Kennedy assassination as a richly mythologised fall from grace in JFK, charted the beginnings of the conservative counter-revolution in Nixon, and explored that movement's apotheosis from a lateral perspective in the Reaganomic morality tale Wall Street. 1991's The Doors slots neatly into this tapestry of modern American history. It explores a facet of the sixties youth culture that was fortunate enough to avoid the trauma of Vietnam, but whose imagination was nevertheless distinctly coloured by the first properly interactive, mediated war; a facet of the youth culture whose explosive politics were to a large degree predicated on a brief, foolhardy rejection of the whole political reality and paradigm as it then stood. Stone's impressionistic rumination on the fast life and times of Jim Morrison unabashedly celebrates the hedonistic aspects of the sixties social revolution: his mythologised singer/outlaw undergoes a Dionysian adventure of self-discovery (and self-immolation) which is predicated on the constant transgression of boundaries and limits, and is most certainly not built for longevity. Neither glossing over or explicitly condemning the ravages of excess, The Doors is content to get high off the rough, exhilarating flames as Morrison's ship rises in the swell and goes just as swiftly to ground.


Stone's intention is never to explore what made Morrison tick as a person, or to look too deeply at the more prosaic realities lying behind the music, the iconography, and the mythic excesses. The Doors is not merely about printing the legend, but basking in it. After a beautifully lit preface and invocation set during the recording of An American Prayer, the movie begins with the aftermath of the fabled Indian accident in the New Mexican desert in 1949. And Stone plays it as fable - it is depicted as Morrison, and not the rest of his family, publicly recalled the incident. Whether it really happened that way, or was he confabulating, or deliberately embellishing, is unimportant. For Stone, it plays as a super-hero's origin story, and from that moment on, Morrison is Superman - or, at any rate, the kind of cultural superman Stone wants him to be. There are no hurdles to be overcome, no growing pains, no formative experiences - the movie merely cuts directly to the mid-sixties, where Morrison is now a prototypical latter day beatnik, strolling down the highway to met his destiny with a book in hand, and a look of questing curiosity on his face. Riders on the Storm barely misses a beat.

Interestingly, this shocking elision of the whole of Morrison's upbringing is in many respects fairly congruent with how Morrison himself lived his life. As soon as he had established himself as the Lizard King with the Doors, he effectively cut off his ties with family, claiming at one point in the press that his parents were dead. Later in the movie, he claims that his birth must have "happened during one of my blackouts", but in reality, Morrison cultivated his mystique carefully by consigning most of his past into a similar oblivion. That Stone should collude with his subject in this kind of personal myth-making bothers a lot of viewers. They see the role of the biographer as one that should demystify, should look at the man behind the screen. But the element of wilful fantasy in The Doors was was what made the movie so appealing to me as a teenager, and to a large degree, it's why I still have a lot of affection for it, despite its many flaws. Rock stardom is built on fantasy - built on the fact that the star himself performs a fantasy, and his fans partake vicariously in the fantasy through the star. And if The Doors is little more than Kilmer playing out his Morrison fantasy - as a proxy both for Stone and the audience - then this nevertheless seems to me to be perfectly congruent with the subject matter. An integral part of how we construct both cinematic fantasies, and fantasies of media stars and icons in general, is through the elision of dead time, through the cutting away of extraneous material, and through a sense of an identity that is carefully constructed, and seems to emerge fully formed when the cameras start to flash. After seeing Morrison on Kerouac's open road, we cut once again to Venice Beach, where a still-mobile Morrison emerges, in Roger Ebert's words, like "a young god from the sea." His subsequent courtship of Pamela (a fairly convincing but out of her depth Meg Ryan) is a total fantasy, which seems to have no antecedent prior to Stone. It is nothing more or less than a reverie of how they might have met one another, inspired by the song Love Street that plays over the soundtrack.

The Doors concentrates essentially on three facets of Morrison's persona: on the singer as a narcissistic sex object and celebrity; as a morbid, mystical would-be poet, pursued by peripheral visions of dead Indians, and infatuated with the notion of his own death; and finally as a gargantuan booze hound, self-sabotaging clown, and all-around selfish prick. When the movie jells, it moves with seamless, propulsive momentum. At that point in his career, Stone was very interested in moving away from linear, classical styles of editing that take their cue from the script and the progression of the action or plot. (During post-production on JFK, Stone hired advertising editor Hank Corwin because his "chaotic mind" was "totally alien to the film form.") Like Scorsese, he was tremendously excited by the energy of popular music, by a type of film-making where the music, and the actual editing rhythms themselves, determine how the action progresses, how the movie moves from one scene to the next. The Doors encapsulates these ideas perfectly. Even outside of concert/recording scenes, there's scarcely a moment that isn't scored to song. At its best, the movie utilizes the adrenaline seduction/surrender of popular music to articulate a life cresting a wave of chaotic abandon. The concert scenes themselves are skilfully executed, mixing a strong sense of documentary verisimilitude with an added cinematic quality that captures the drama of each individual performance.

All that said, The Doors is far from perfect. Despite Stone's obvious affinity for LA and the sixties counter-culture, there are quite a few moments where the details don't quite ring true. The handling of period is quite variable. Meg Ryan's speech about discovering that everything is beautiful on her maiden LSD voyage is a case in point. Now people certainly did speak that way in the sixties, but it feels almost a little lazy and obvious - like a writer whose only experience of the decade was via a couple of viewings of Woodstock. Similarly, the band's composition of Light My Fire feels rushed and very phony: "F-sharp, A-minor, its Jazz!" Kyle MacLachlan enthuses artificially. The thundering obviousness rears its ugly head again in the Warhol scene, where we are told that "Andy says everybody is going to be famous for fifteen minutes", ONLY THE MOST OBVIOUS FACTOID IMAGINABLE about Warhol.

Now the Warhol scene itself opens up a whole kettle of worms. Overall, I quite like the scene - it captures brilliantly the feeling of being a feted rock star, floating around soaking up booze and attention, with the skewered world of fashion firmly at your feet. The camera work is great - you can almost taste the booze, and feel your head going. And I don't really mind that the ambience is a little more like a nineties club inspired by the Factory than the Factory itself. (The Warhol milieu is most effectively evoked in Mary Harron's wonderful low-budget gem I Shot Andy Warhol.) As perhaps an even bigger fan of the Velvet Underground than the Doors, my one major gripe with Stone's movie is its absolutely shameful treatment of Nico.


Nico was undoubtedly a hot looking woman, but she was as far from the kind of vapid eye-candy Stone conjures up as you could possibly imagine. She had a strong, formidable, intelligent presence that held its own with any of the male rock icons. She wasn't assembly-line, average model type-beautiful, she was striking, in a manner that could be as eerie and austere as her voice. That Stone reduces her to a particularly bimbotic groupie, clad wholly out of character in a short skirt and fishnet tights, is inexplicable and inexcusable.
(One last thing on the Warhol scene: has anyone else noticed that when Jim is about to go in to meet Warhol, he appears to met himself on the way out? Its a weird little detail; I can't find a reference to it anywhere else.)

Flaws aside, The Doors still has a lot going for it, and much of that comes down to a literally astonishing lead turn from Val Kilmer. The whole cast, for the most part, are excellent, but all the major characters have essentially the same role: the Doors themselves, like Meg Ryan's Pam, are played basically as dutiful boy-scouts who can't tame Morrison and can't quite cut loose of him either, and ultimately can't save him from himself. Among the smaller parts, I love Michael Madsen's surly turn as Jim's drinking buddy and trouble-making hanger-on Tom Baker, and Michael Wincott's appearance and three packs a day voice make his Paul Rothchild an utterly believable creature of the LA music scene. But it's Kilmer's picture through and through. Like Dustin Hoffman's performance as Lenny Bruce, the role required the imitation of a public figure both in his private life and as a stage-performer. Kilmer nails every detail: the alternation of his speech between soft, stoned whisper and gravelly, fire and brimstone baritone; the irresistible energy and narcissism of the "young lion" period gradually giving way to the lack of focus and occasional mean streak of the later years.


Having lost the run of itself somewhat in the middle, The Doors ends on a strong, surprisingly affecting note. Incongruous in the midst of a children's party, a bemused and contemplative Jim sees a vision of himself as a child. The loss of our own childhood and youth is something we often see externalised in the sad decline of our idols. The American male idol seems particularly prone to these tragic falls from grace and beauty: Brando and Presley, Michael Jackson, Mickey Rourke, and others spring to mind. Morrison's story echoes this rise and fall in fast-forward. Oliver Stone's mediation on his legacy has drawn much criticism for its mythologising approach, but a large part of the attraction of figures like Jim Morrison lies in the fact that their lives were partially mythical anyway, and their identities remain inextricably wedded to the iconic aura they have created around themselves. Ray Manzarek has been particularly critical of the film, but it is arguable that his vision of Morrison - as a sensitive poet destroyed by the rough beast of his own fame - is itself just an other myth of a different stripe. Val Kilmer's unruly, unfettered force of nature feels closer to the Greek inscription on Morrison's tomb - "according to his own daimon" or "true to his own spirit" - and that's why The Doors remains a great rock n' roll movie, a dream spun in the rich darkness of the Californian sun.

Guilty Pleasure: Oliver Stone's The Doors.

Part 1: drinking with number 3.

(This part is mostly backround stuff - I'll be discussing the film properly in the next post.)

The late sixties gave birth to and defined a new cultural archetype: the rock star. There had been rock and roll stars before that, and a hell of a lot of musicians who behaved like rock stars. But in the later part of the sixties, the concept solidified into a distinct look, a distinct lifestyle, and a new mystique and mythology of heroic, life-threatening self-indulgence. The rock star was an archetype woven out of a variety of historical precedents, including the legacies of the Byronic poet/rebel, the bohemian hipster cliques of the Jazz and Beatnik fifties, and the strange cults of the beautiful, youthful corpse that had flourished in Hollywood around figures such as James Dean and Rudolph Valentino. The possibility of premature death is crucial to the mythos of the rock star; there is an air about it that is similar to the Spanish bullfighter, if you replace fighting a bull with living on a day to day basis with an insatiable appetite for whiskey bottles, blow-jobs, and whatever narcotic happens to float its way within arms reach.

The rock star idea embodied a distinct look and attitude. It was a mixture of paradoxes: somewhere between an aristocrat and a thug lay the look that Keith Richards aptly labelled "elegantly wasted." Its sexuality was a paradoxical mixture of surly masculine bravado and androgynous high maintenance, a combination that would have gone, by the time of the hair metal bands of the eighties, into the stratosphere of high camp. Psychedelics imbued the rock star with aspirations towards a kind of mystical or mythic aura, but it was all subsumed into the idea of living perpetually on a precipice, into an adolescent fatalism that is well evoked by the chorus of the Blue Oyster Cult's seventies staple (Don't Fear) The Reaper. It was a very Californian, and more specifically a very Los Angeles phenomenon: a nightside mythology for a town whose wellsprings have always been fame and excess, and the liminal territories where sunny wish-fulfilments become tarnished nightmares.

If you fed all of these elements into a computer programme, or some kind of Platonic blender, designed to yield up the prototypical rock star, it would probably produce something like Jim Morrison. Morrison grew up as an itinerant military brat, moving with his family from base to base around New Mexico and Southern California. His father was Admiral George Stephen Morrison, who would later command the U.S. Naval forces during the controversial Gulf of Tonkin Incidents which lead to the Vietnam war, making father and son ideal candidates for a zeitgeist-defining Oedipal clash in the latter sixties. As a child, he allegedly witnessed the aftermath of a road accident near an Indian Reservation, an incident Morrison later embellished into a personal mythology of shamanic possession.

In 1965, Morrison washed up on Venice Beach, and quickly gathered about himself a much homelier looking, but virtuosic group of musicians who formed the Doors. Within a year, the band were playing at the legendary Sunset Strip rock club the Whiskey a Go Go. An early instance of Morrison's unpredictable stage theatrics got then fired, but ultimately immortalized in pop culture history. Peaking on an acid trip during their performance of The End, the singer improvised a succinct and mildly obscene summary of the plot of Sophocles' Oedipus Rex. Like fellow tragic youth icon James Dean before him, Morrison had drawn on his own fraught familial experience to articulate a universal generational conflict. And herein lay much of the potency of the Doors, circa America in 1967: at their best they almost unconsciously recast a ubiquitous sense of social upheaval and chaos into the dream logic of myth and apocalypse. According to Lester Bangs' critical but affectionate summary Jim Morrison: Bozo Dionysus a Decade Later: "In the end, perhaps all the moments like these are his real legacy to us, how he took all the dread and fear and even explosions into seeming freedom of the sixties, and made them first seem even more bizarre, dangerous, and apocalyptic than we already thought they were, then turned everything we were taking so seriously into a big joke midstream."

The Doors rapidly became one of the biggest rock groups in America, an unusual cross-over phenomenon that encapsulated both mainstream appeal and something of the darker, underground gravitas of groups like the Velvet Underground. Much of the mass appeal came down to Morrison himself, who had quickly fashioned a template, an image and a persona, that innumerable lead vocalists and poseurs would attempt to tap for generations to come. Physically, Morrison had a remarkably symmetrical, high check-boned visage, framed by a mane of studiously tousled dark hair; it gave him the look of a spoilt, fallen cherub that fitted his Rimbaud/Baudelaire pretensions to perfection. His baritone voice had authority rather than range, and derived its impact more from actorly charisma than musicality. In performance, he lacked most of the basic rudiments of conventional stage-craft, but developed instead an explosive sense of dynamics, a poised, mesmeric slouch before the mike which is now a staple shape in the arsenal of the front man. He was the first of the pioneering rock stars to intuit the true morbid undercurrents of the emerging rock mythos, having provided in The End, When the Music's Over, and Five to One an unintentional preface and commentary on his own eventual demise and canonisation.


The demise, of course, was as swift as the apotheosis. Lester Bangs opined that the band had said everything they had to say on the first record, and were essentially floundering thereafter. This is certainly an overstatement, but once the Doors had fully mined their initial burst of creativity on The Doors and Strange Days, they never again exhibited quite the same degree of purpose and energy. Hunter S. Thompson's "wave speech" from Fear and Loathing eloquently evokes the brilliance and brevity of the sixties counter-culture explosion:

"And that, I think, was the handle - that sense of inevitable victory over the forces of Old and Evil. Not in any mean or military sense; we didn't need that. Our energy would simply prevail. There was no point in fighting - on our side or theirs. We had all the momentum - we were riding on the crest of a high and beautiful wave...."

"So now, five years later, you can go out on a steep hill in Las Vegas and look West, and with the right kind of eyes you can almost see the high-water mark - that place where the wave finally broke and rolled back...."

After '68, the wave for Morrison was palpably in recession. His drinking had by then thoroughly crossed the crucial line separating youthful, romantic abandon and pure, crippling alcoholism. The on-stage theatrics had descended into a boozy, shambolic ghost of their former selves, and the Doors' latter gigs (and their aftermath in the law courts) played out like a farcical redux of the Square Community's long war of attrition against Lenny Bruce earlier in the Sixties. By the end of the decade, it was clear that not everybody was going to make it out at the other end of the first great Renaissance of the rock star. On September 18, 1970, Jimi Hendrix was found dead in a flat in Notting Hill, London; he was followed 16 days later by Janis Joplin. Morrison took to teasing friends that they "were drinking with Number 3." He gained weight, and grew a thick Manson-like beard. The Doors had recorded LA Woman, their last record with Morrison, in large part a bluesy, battle-weary hymn to the City of Lights, when Jim fled with his long-suffering girlfriend Pam to Paris in March 1971, never to return. His Number 3 joke had been uncannily prescient, as his death in Paris rounded off the mystical 27 Club of sixties rock icons who had all crashed along the road of excess at age 27.

After that came endless revivals, and eventually a burgeoning Morrison cult which seems to afflict idealistic young adolescents with a particular intensity. (In 1981, Jerry Hopkins and Danny Sugarman published the first Morrison bio No One Here Gets Out Alive, a work of unabashed idolatry that effectively became the gospel of the cult. For many youngsters, No One Here Gets Out Alive became what On the Road had been to Jim himself - a book that was to be absorbed and imitated, a talismanic field-guide on how life itself should be.) The fact that the Morrison mythos doesn't really survive too much sustained adult scrutiny is, to my mind, hardly the point. For a lot of young kids, including myself when I was growing up, Morrison and the Doors operate as a cultural gateway drug par excellence, a significant stepping stone to harder, more substantial substances. The Doors crystallise an incipient tendency in young people towards bohemian, or poetic, or philosophical pursuits, and provide in Jim an icon, an indelible image, to hinge these aspirations and fantasies on.

This kind of iconography, of self-mythologising through the channels of contemporary media, is frequently misunderstood as something shallow or insignificant. In point of fact it remains a very powerful and fascinating cultural currency, a McLuhanesque fusion of medium and message. Personal iconography is an important facet of almost every art-form, but in the realms of movie stardom and popular music, it is virtually the lifeblood. The movie star and the rock star are both entities for whom physicality and personal magnetism are as important a constituent as technical accomplishment. Bob Dylan once said that when he first saw Elvis Presley, he knew that he would never work for anybody, would never have a boss. The reaction was visual - as much as Presley's talent was inspiring, there was also the crucial fact of how he looked, how he carried himself, and how you felt when you saw him. Iconic images have a peculiar power to influence and crystallize our own sense of self, a point expressed eloquently in Patti Smith's recollection of seeing Edie Sedgwick for the first time: "The first time I saw Edie was in Vogue Magazine in 1965. You have to understand where I come from. Living in south Jersey you get connected with the pulse beat of what's going on through magazines.....It was all image.....She was like a thin man in black leotards, white hair and boat-necked sweater. She was such a strong image that I thought, "That's it." It represented everything to me, radiating intelligence, speed, being connected with the moment."

Oliver Stone's 1991 movie The Doors has drawn extensive criticism, both from critics and the surviving Doors, for its larger-than-life, mythologising approach to the Morrison story. Ironically, for a film that is certainly leaden with flaws, this aspect may actually be its greatest strength - an awareness of the degree to which mythology, image-making, and narcissistic fantasies play such an integral rule in what rock music really is, and how it communicates its message to audiences. Similarly, Stone's fetishistic attraction to Morrison's self-destructive habits - few movies have depicted slugging straight from the bottle with such gusto - is a truthful reflection of the fact that rock heroism, like any outlaw mythos, is largely predicated on our ambivalent fascination with reckless excess and self-destruction.

Continued Shortly.

A Strange Kind of Miasma: The Keep (1983)

(I haven't done anything with this blog for ages, so I thought I'd try to get back into it with a quick look at the dizzying highs and lows of Michael Mann's notorious "lost" WW2 horror movie.)

Since all of Michael Mann's films have a strong quality of the subjective and impressionistic about them, it is interesting to speculate how effective his often dreamlike style would be in the context of more non-realist, or fantasy based, genres of film. Similarly, as a director almost unparalleled in the cultivation of atmosphere, and particularly in atmospherics of unease, tension, and looming violence, the horror movie seems like a particularly apt genre to capitalize on Mann's flair for for piling on dense, suffocating cinematic mood.

Of course, we already have a Mann fantasy/horror movie, but it comes in the rarely seen, frustrating, and tantalizingly incomplete form of 1983's The Keep. From the perspective of right now, Michael Mann working in the kind of supernatural/magic realist territory we tend to associate with Gulimare del Toro seems like a prodigious anomaly - a freakish blip in the career of a director who has otherwise proven exceptionally focused on pursuing specific modes, milieus, and ideas in his cinema. But back in the early 80's, with only one theatrical feature under his belt, Mann was a sufficiently unknown quantity that his career could have went off in any direction. The direction it did take at that point was leaden with promise - a young director who had really hit the ground running with an assured début, highly respected source material in the shape of F. Paul Wilson's novel, and a dream cast - and yet the result was a financial and critical disaster that almost totally scuppered Mann's career. The studio weren't happy from the get-go, and chopped the movie down, if legend is to be believed, to roughly half the length of Mann's original cut. Critics couldn't resist unleashing the punning potential in the title (Keep away from The Keep! and You can keep The Keep!) and author Wilson decried a work that was "visually intriguing, but otherwise utterly incomprehensible." Mann moved on to one of the most lucrative and zeitgeist-defining phases of his career in television, and The Keep itself seemed to disappear back into the strange, misty miasma from which it had emerged.

But not quite. As anybody who has spent an inordinate amount of time watching horror movies of variable quality will tell you, ancient evils are never wholly vanquished. There is always some tremor of vitality, some faint possibility of a resurrection, left in the monster when the credits roll. Though it has yet to be graced with a proper DVD release, The Keep has acquired a small but significant cult following, it's legacy transmitted through faded, relic-like VHS copies from back in the day, a preferred liserdisc edition that preserves the film's often stunning widescreen compositions, and innumerable bootleg and pirated versions.

Keep cultists fall into different categories. The movie has a strongly nostalgic aura for a lot of viewers who first imbibed the Keep as youngsters in the eighties. Horror movies were a big mainstay for children of the remarkably less media-savvy VHS era; the horror icons who adorned the video covers, including Freddy, Jason, Pinhead, and god knows how many others, were to a large extent a far more recognisable brand and talking point than actual flesh and blood actors. In some respects, as a creature both stereotypical and atypical of its time, The Keep taps this nostalgic vein brilliantly. It reminds you of a time when the audience's limited awareness of the movie/critical industry, coupled with the vagaries of video distribution, made renting movies from the video store a very unpredictable experience, a little like the grindhouse theatres eulogised by Tarantino and Rodriquez. The horror section indiscriminately mixed up anything from the big Wes Craven Hollywood franchises, to surreal, mind-bending European fare like Argento's Phenomena and Jodorowsky's Santa Sangre, to, well......an incomprehensible and operatic supernatural horror set during the Second World War, and scored to retro-futuristic perfection by Tangerine Dream. The Keep often feels like a hypnagogic fever dream of VHS era signifiers, awash as it is with inchoate memories of offbeat horror movies, the stylistic excesses of music videos, and more lasers than a Jedi street riot.

Newcomers to the movie fall into three categories. Some dismiss it outright as an embarrassing train-wreak, while others regard it as an undervalued masterwork whose major flaws are most likely a product of aggressive studio mauling. Finally, the third group maintain a little of both perspectives, and enjoy The Keep as a mammoth cult oddity, a cultural artefact of almost otherworldly strangeness. Viewed by any standard cinematic criteria, The Keep is an endlessly intriguing mess, a film that veers unevenly between peak moments of visual and atmospheric brilliance, and troughs of overwrought, campy folly. It has ambition to burn: on a thematic level, it seeks to turn the standard horror dynamics to serve an exploration of weighty issues and more distinctly metaphysical terrors. The horror locked in the Keep (spoiler alert, for what its worth) is the horror that resides submerged in all men's souls, the latent will to power and capacity for evil than can usurp even the most seemingly noble aspirations.

On an aesthetic level, the film is bolder still. Interviewed at the time, Mann described his intentions for The Keep: "I'd just done a street movie, Thief. A very stylized movie, but nevertheless stylised realism. You can make it wet, you can make it dry, but you're still on a street. And I had a big need, a big desire, to do something almost similar to Gabriel Gabriel Marquez's One Hundred Years of Solitude, where I could deal with something that was non-realistic and create the reality." Creating an internal dream logic and a heightened, deeply stylised dream reality was thus Mann's primary rationale for the Keep, and the result is a film as studiously artificial and aestheticized as the silent Expressionist horrors of Murnau and Karl Theodor Dreyer.

Much of the cult fascination that surrounds The Keep derives from the fact that it does genuinely achieve a unique look and tone. Constructed in a giant stele quarry in Wales, with interiors shot at Shepperton Studios, the film's visuals make bold use of striking, minimalist set designs, a desaturated palette of greys (for the Keep itself) and whites (for the village), all lit by vintage 'Twenties arc lamps that created, in Mann's words, "a kind of Albert Speer-Mussolini monumental quality." Mann threw out all conventional wisdom with regard to period pieces, and scored The Keep with Tangerine Dream at their most mesmeric and ambient, creating at the films heart a weird fusion of German Expressionism and 80's futurism. (The combination of period and modernist ambient music also adds to the compellingly odd vibe of Herzog's Aguirre.)

The results of all this are mixed, but quite often hit the mark stylistically. There is more evidence of Mann's budding genius as a visual stylist to be found in The Keep than in the overall vastly superior Thief. The opening is magnificent: a jaw-droppingly long plunge down mist shrouded mountains and trees drops the audience into the middle of a military convey. Mann intercuts the arrival of the German Wehrmacht troops in the village with remarkably sharp, detailed close-ups of Jurgen Prochnow's eye-line, and abstract, eerie compositions of rock faces and skylines. There are many such eye-opening directorial flourishes throughout the movie. When a greedy German soldier burrows into the interior wall of the Keep looking for silver, the camera frames him hunched over a precipice, and then pans slowly back, and back, until he is a tiny speck in the darkness, and the still moving camera gradually traces out a Lovecraftian abyss of staggering proportion. The shot is completely unexpected, and a brilliant flourish of audacity and imagination. Even the Keep's sex scene, cheesy though it may be, strikes me as having a weird beauty: with its icy electronic soundtrack and detached, precise compositions, Mann plays the scene less as a passionate romantic encounter, and more as weird, austere religious ritual.

Yet, as often as it works, The Keep falters and its excesses overwhelm. There are occasional lapses into amateurism, where dialogue is comically stilted and artificial. (The scene between the silver-grabbing soldiers before they are dispatched is a good example of this.) This kind of effect is well known to devotees of poorly dubbed Italian horror movies, but it seems somehow less forgiveable in an English language picture. The cast, overall, are quite variable. Jurgen Prochnow impresses me the most; his sympathetic, regretful Nazi remains believable throughout. Sir Ian McKellen, on the other hand, gives an uncharacteristically shrill and grating performance. Scott Glean is fine in a kind of extraterrestrial David Carradine way; Alberta Watson is likewise perfectly watchable, albeit not with a whole lot to do outside of deducting her truly extraordinary eyes from the special effects budget. Gabriel Byrne is memorable chiefly for his haircut.

This brings us to a big question: how much of the Keep's major flaws are a result of drastic studio cutting? Would an extended director's cut result in a markedly superior film? We can't tell, or course, but I suspect the answer to these questions could very well be in the affirmative. The Keep never adequately fleshes out either the village or the military occupation of the citadel as settings for the action. Similarly, the progression of the action itself feels truncated, unwieldy, and without a proper flow. The basic fact that Molasar is a kind of vampiric entity who is gradually acquiring wholeness through killing the soldiers is presented elliptically at best; I think I had to see the movie a couple of times before I even got that. (At least one Molasar attack seems to have been cut completely.) Most tellingly, Glaeken Trismegestus, who has top billing in the credits, and whom Mann described as the main focus of the film, is almost entirely chopped from the studio cut. His role is essentially reduced to that of otherworldly stud and deus ex machina.

With all this material missing, it's difficult to see how the film could have came together successfully, whatever its virtues or vices. A more fleshed out version of The Keep, with its melodramatic excesses placed in greater context, and spaced out by more of the slow-burn atmospherics that distinguish the studio cut, could be a different proposition entirely. Or not. As it stands, The Keep may be a frustratingly speculative experience, but it is an ideal cult film: a slightly hermetic, forgotten guilty pleasure with an utterly unique aesthetic, a sincerely ambitious film that falls somewhere between brilliance and high camp. With the current fascination for eighties electronica and surreal nostalgia prevalent among the hynagogic and hauntological music subcultures, The Keep's cult gravitas seems more likely to grow than diminish. I would love to see an extended cut, but is seems unlikely to materialize any time soon. Hell, even a decent DVD or Bluray transfer would be nice, but Mann himself has more or less washed his hands of the film, and Paramount seems to have no interest in releasing it in any format.