Ingmar Bergman Quotes

Sécate las lágrimas y mira el fin con serenidad. Hubieras gozado más de la vida despreocupándote de la eternidad, pero es demasiado tarde. En este último instante goza al menos del prodigio de vivir en la verdad tangible antes de caer en la nada.

Alexander Ekdahl, is eleven years old, and lives in the small Swedish city of Uppsala. He lives in a large townhouse, divided into four splendid apartments, with his sister, Fanny, his parents, his two uncles and aunts, his cousin, his grandmother, and a number of servants.

I have always had the ability to attach my demons to my chariot. And they have been forced to make themselves useful.

Necessary illusions enable us to live.

We were supposed to collaborate once, and along with Kurosawa make one love story each for a movie produced by Dino de Laurentiis. I flew down to Rome with my script and spent a lot of time with Fellini while we waited for Kurosawa, who finally couldn't leave Japan because of his health, so the project went belly-up. Fellini was about to finish Satyricon. I spent a lot of time in the studio and saw him work. I loved him both as a director and as a person, and I still watch his movies, like La Strada and that childhood rememberance...

We drove about, looking for churches, my father and I. My father, as you probably know, was a clergyman — he knew all the Uppland churches like the back of his hand. We went to morning services in variouis places and were deeply impressed by the spiritual poverty of these churches, by the lack of any congregation and the miserable spiritual status of the clergy, the poverty of their sermons, and the nonchalance and indifference of the ritual. In one church, I remember — and I think it has a great deal to do with the end of the film — Father and I were sitting together. My father had already been retired for many years, and was old and frail.... Just before the bell begins to toll, we hear a car outside, a shining Volvo: the clergyman climbs out hurriedly, and there is a faint buzz from the vestry, and then the clergyman appears before he ought to — when the bell stops, that is — and says he feels very poorly and that he's talked to the rector and the rector has said he can use an abbrviated form of the service and drop the part at the altar. So there would be just one psalm and a sermon and another psalm. And goes out. Whereon my father, furious, began hammering on the pew, got to his feet and marched out into the vestry, where a long mumbled conversation ensued; after which the churchwarden also went in, then someone ran up the organ gallery to fetch the organist, after which the churchwarden came out and announced that there would be a complete service after all. My father took the service at the altar, but at the beginning and the end. In some way I feel the end of the play was influenced by my father's intervention — that at all costs one must do what it is one's duty to do, particularly in spiritual contexts. Even if it can seem meaningless.

When I was a child, I imagined the soul to be a dragon, a shadow floating in the air like blue smoke — a huge winged creature, half bird, half fish. But inside the dragon, everything was red.

Man has made himself free, terribly and dizzyingly free. Religion and art are kept alive for the sake of sentimentality, as a conventional politeness toward the past, a benevolent solicitude of leisure's increasingly nervous citizens.

It is always the case: if your tooth hurts, your tongue keeps going there. You are always conscious of a wound.

Today the individual has become the highest form, and the greatest bane, of artistic creation. The smallest wound or pain of the ego is examined under a microscope as if it were of eternal importance. The artist considers his isolation, his subjectivity, his individualism almost holy. Thus we finally gather in one large pen, where we stand and bleat about our loneliness without listening to each other and without realizing that we are smothering each other to death. The individualists stare into each other's eyes and yet deny each other's existence. We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal.

În ciuda faptului că port o mască,nu sunt nesincer.Intuiţia mea vorbeşte repede şi clar,sunt prezent în deplinătatea fiinţei mele.Masca este un filtru.Nimic din ceea ce este personal şi care nu are nici o importanţă,nu trebuie să treacă prin ea.Tumultul din mine trebuie ţinut în frâu.

Tror du inte jag förstår? Den hopplösa drömmen om att vara. Inte verka utan vara. I varje ögonblick medveten, vaksam. Och samtidigt avgrunden mellan vad du är inför andra och vad du är inför dig själv. Svindelkänslan och den ständiga hungern att äntligen få bli avslöjad. Att få bli genomskådad, reducerad, kanske till och med utplånad. Varje tonfall en lögn, varje gest en förfalskning, varje leende en grimas. Ta livet av sig? Nej då, det är för otäckt. Det gör man inte. Men man kan bli orörlig, man kan bli tyst. Då ljuger man åtminstone inte. Man kan stänga in sig, skärma av. Då behöver man inte spela några roller, visa några ansikten, göra några falska gester – tror man. Men ser du, verkligheten jävlas. Ditt gömställe, det är inte tillräckligt tätt. Överallt sipprar det in livsyttringar. Du tvingas reagera. Det är ingen som frågar efter om det är äkta eller oäkta, om du är sann eller förljugen. Det är bara på teatern som sådant är en fråga av vikt. Knappt där heller för den delen. Jag förstår dig, Elisabet. Jag förstår att du tiger, jag förstår att du är orörlig, att du har satt viljelösheten i ett fantastiskt system. Jag förstår och jag beundrar. Jag tycker att du ska hålla på med den rollen tills den är färdigspelad, tills den inte längre är intressant. Då kan du ju lämna den, precis som du undan för undan lämnar alla dina andra roller.

الصداقة مثل الحب، وجوهر الصداقة يقوم على الصراحة والعاطفة والصدق. من المريح أن ترى وجه صديقك أو تسمع صوته بالهاتف وتتحدث معه حول أمور مؤلمة وملحّة، وتسمعه يعترف بما يخشى التفكير به. إن للصداقة لمسة من الحسيّة، فشكل الصديق ووجهه وعيناه وشفتاه وصوته وحركاته ونبرة صوته، كل هذا محفور فى ذهنك، مفتاح سرّى يمنحك الثقة لأن تبوح بنفسك فى صداقة حقيقية.

إن علاقة الحب تنفجر متحولة إلى صراعات لا يمكن تفاديها، أما الصداقة فلا تحتاج إلى الرغبة نفسها من الاهتياج والتعقيم. فى أحيان كثيرة يلتصق الرمل بين أسطحة التواصل القابلة للخدش ويلى ذلك الأسف والصعوبات. أفكر وأقول لنفسى إننى أستطيع تدبير أمورى جيداً دون هذا الأحمق، ثم يمضى بعض الوقت ويظهر إحساس غير سار بفقدان هذا الشخص، إحساس يعبّر عن نفسه بمستويات مختلفة، واضحة أحياناً ومتكتمة غالباً.

الصداقة لا تعتمد على الوعود والاحتجاجات أو على الزمان والمكان. الصداقة غير متطلبة إلا فى أمر واحد. انها تتطلب الصدق، وهو مطلبها الوحيد، ولكن الصعب.

A tudás több választási lehetőséget ad, és több szorongást.

I know the first film I ever saw — it must have been some time in 1924, when I was six or so... was Black Beauty. About a stallion. I still recall a sequence with fire. It was burning, I remember that vividly. And I remember too how it excited me, and how afterwards we bought the book of Black Beauty and how I learned the chapter on the fire by heart — at that time I still hadn't learned to read.