Style and Content in Paul Virilio's Works

Quotes on Paul Virilio, the French Post- Modernist thinker, from the book: The Virilio Reader,  editor James Der Derian:

Preview: Reading Paul Virilio's writings is an oral reading. It is well understood only when read. This is because the word being heard has the ability, because of the time needed to be spoken, to pause on the visual image for the appropriate period of time to decipher it, while producing and creating the appropriate mental stimulus for deciphering, something which is impossible when the eye experiences constantly changing images in silent reading, or as in the everyday reality in general. In this respect, Virilio is like other Post Modern French thinkers, including Gaston Bacheler, who also create difficulties in understanding them without getting into their shoes. Thus, any reading of a summary or article of their writings is worthless. Read the source first to understand what it is all about, like reading a song.

Paul Virilio character impression was of  of a proud yet somewhat shy man, with none of  the character that marks many of the nouveaux philosophes. He was popular and received many invitations to speak, and accepted only few.  Born in 1932, as a child his first encounter with the speed of the war machine came at the outset of the Second World War, listening to the radio in his hometown of Nantes, hearing that the Germans had reached it, and then, almost simultaneously, hearing the sound of tanks outside his window. It was his first brush with Blitzkrieg. Aerial bombardments also left a deep impression, as they destroyed the city completely. He was drafted to fight in France's war with Algeria, before taking up a career practicing and teaching urban architecture. In between he learned the art of stained-glass making.  His official bios usually begin with his tenure as professor (1969), general director (1975), and president (1990) of the Ecole Spéciale d'Architecture.

Beside his contributions to the philosophy of technology and society he wrote numerous shorter pieces on film, art, architecture, and current diplomatic-military affairs.

Virilio represents the power of will, intellect, and belief over the technological predestinations of late modernity. Virilio believes that accidents play a double game, as both disaster and diagnostic of the human condition. They can serve as a powerful agnostic wrench in the works of the new techno-deities. 

Virilio's gift for original and often un anticipated transition from seemingly commonplace discussions to profound, at times transcendent, critical syntheses, requires a particular attentiveness to the interplay of the topical and rhetorical. He is able, in part, to accomplish these transitions - which might best be described as accidental syntheses – by virtue of the specific sensibilities of the French language and culture not easily reproduced in other lenguages. 

What is for some panache, others will consider indulgent. At times these unwieldy sentences appear to be nothing more than an expedient means for imparting raw information. In other instances the task of reading him involved recognizing moments in which a shift in registers occurs from what at first appears only to be informational, to what finally amounts, in a quasi haphazard fashion - by virtue of a sheer glut, a vertiginous welter of references - to one of those unique accidental syntheses. 

The task may then best be described as sensing, approximating, or even guessing in a manner which strives for a certain rapport.

Internet browsing, hypertext and other computer-related stuff, goes well with Paul Virilio's theories about the impact of speed on the western world as we know it. Climbing up across Searching in the Internet tree, one will find the complete collapse of distance accompanied by a radical attenuation of identity. Lost sight, as well as the original site of the "Person'' are characteristic to browsing. He - or she are thinned out, disappearing into the infosphere, seven degrees removed from everything. Something that one moment had been so close, seemingly so significant, had become nothing at all.

Virilio is not the first to discern this dark side to an Enlightenment which had, for the most part, contracted a new happy, progressive marriage of self, reason, and technology. Earlier warnings about the possible perils of technologies of reproduction have been powerfully and persuasively voiced. 

First on just about every list would be Walter Benjamin. Writing in Germany in the 1930s, he observed how mechanically reproduced art, especially film, would become useful for Fascism, for the rendering of politics into aesthetics, with the advantage of mobilizing the masses for war without endangering traditional property relations. In the essay, “Art in the Age of Mechanical Reproduction,” he anticipates Virilio's linking of technologies of acceleration and war in citing an early analyst and advocate of speed, the Futurist, Filippo Marinetti.

Second is Guy Debord, leader of the Situationniste movement in France in the 1950s and 1960s, author of the short but highly influential, Society of the Spectacle. Surveying the spread of spectacle, the fetishization of the image, and the rise of a consumer society, he anticipated the failure of conventional, radical, spatial politics in May of 1968 in France. 

Third, there is Michel Foucault's extra-disciplinary genealogies of politiwas techniques of control arising from pan-opticism. Displaying no anxiety of influence, Virilio takes Foucault's pan-opticon model to an extraterrestrial level of discipline and control, offering a microanalysis of how new technologies of oversight and organizations of control, innovated by strategic alliances of the military, industrial, and scienti communities, have made the crossover into civilian and political sectors create a global administration of fear. 

All of these critical thinkers and others have provided key insights into the political and social implications of the advent of new technologies of reproduction. Yet they seem out of date, stuck in place, when compared to the restless yet, in all its timefullness, strangely rustless conceit of Virilio, that the proliferation of highspeed, realtime, cinematic, global, computer networked - in a word – virtual systems of how we see, has forever changed how we know. 

In an essay which originally appeared in Le Monde Diplomatique, Virilio maps the social consequences: What lies ahead is a disturbance in the perception of what reality is; it is a shock, a mental concussion. And this outcome ought to interest us. Why? Because never has any progress in a technique been achieved without addressing its specific negative aspects. The specific negative aspect of these information super highways is precisely this loss of orientation regarding the other and with the world. It is obvious that this loss of orientation, this nonsituation, is going to usher in a deep crisis which will affect society and hence, democracy. In societies where modern conditions of production prevail, all of life presents itself as an immense accumulation of spectacles. Everything that was directly lived has moved away into a representation.

In short, virtuality destroys reality. On its own, perhaps not a great loss; but Virilio has his eye where others do not, on the collateral damage done to the ethos of reality, the highly vulnerable public space where individuals responsively interact. For Virilio, the interconnectivity of virtual systems is not ushering in a new day for democracy but a new order of telepresence; high-paced interconnectivity is becoming, technically and literally, a substitute for the slower-paced intersubjectivity of traditional political systems. He sees the self as a kind of virtually targeted ground-zero; once voided, concentric circles of political fallout spread, leaving in the vitrified rubble.

reading Virilio will, inevitably, leave one feeling mentally disturbed, usually compounded by a bad case of vertigo, since speed is not only the subject but also the style of Virilio. In a typical Virilio sentence, which often elongates a full paragraph, the concepts can spew out. Many get recycled in later books. Some, benefiting from a new empirical settings, stand out like polished gems. But almost all of them them provide radically different takes on the social implications of technological forces, liberating their analysis from the customary.

a very important and central claim of his books is ''Critical Space'': The exo-colonialism of the industrial, imperial period has become introverted – internally, by the de-industrialization and pauperization of the urban center, and externally by the rise of an intensive transnational capital and transpolitical megalopoles. Mega cities are in   a post-industrial endo-colonization. 

Virilio was arguing from the perspective of a post-Einsteinian relativity, that not only seemed to play fast and loose with analoging, but also seemed to violate some of the basic laws of physics. The inadequacy of language to describe results and the field of quantum mechanics in general, confirmed with Virilio's point of view. The reader might have to suffer some conceptual gymnastics to get it. Yet, for every one of Virilio's oblique concepts or extravagant theoretical claims, there are others which slice right through the sludge that is served up as political analysis.

By this quality alone, there is no question that he belongs in the company of Benjamin and Adorno, Debord and Baudrillard, Foucault and Deleuze, Barthes and Derrida, for taking our understanding of the discursive relationship of technology, society, and politics to a higher plane of political as well as critical consciousness. After the millennium turn he stands out from the critical crowd, as a conceptual innovator and intellectual provocateur, the one who goes to the edge and sees beyond the traditional maps of modernity. 

Reading Paul Virilio - ''Copy-Paste'' on Global Level

Quotes of Paul Virilio, the French Post  Modernist thinker, from the book: The Virilio Reader,  editor James Der Derian:

In our situations of televisual experience, we are living in nothing less than the sphere of Einstein's relativity, which wasn't at all the case at the time that he wrote it since that was a world of trolley cars, and at most, the rocket. But today we live in a space of relativity and non-separability. Our image of time is an image of instantaneity and ubiquity. And there's a stunning general lack of understanding of speed, a lack of awareness of the essence of speed ... And this passage from an extensive to an intensive time will have considerable impact on all the various aspects of the conditions of our society: it leads to a radical reorganization both of our social mores and of our image of the world. 

In his first book, The Insecurity of Territory, Virilio introduces concepts of deterritorialization, nomadism, and the suicidal state. Deleuze and Guatarri pick up and brilliantly elaborate in their mos cant work, ''A Thousand Plateaus." Virilio draws on Benjamin's fear aestheticized politics, but takes it further, showing how politics, no longer willing, no longer able to maintain representational distinctions betweeen the real, the visual, and the virtual, disappears into the aesthetic (The Aesthetics of Disappearance, 1980). This disappearance is facilitated by the melding of military, cinematic and techno-scientific “logistics of perception" (War and Cinema, 1984).

Virilio had already given notice of the data coup d'etat that had shifted the aim of battle from capturing to captivating the enemy through the media complex (The Art of the Motor, 1993). And while environmentalists try to arouse a world consciousness by warning of a possible ecological desertification of the planet, Virilio is one dimension beyond, prophesying the chronological desertification of world time, global time, by the negative synergy of the integral accident (Open Sky, 1995).

Cinema interested me enormously for its kinematic roots, the dromological... It goes without saying that after relative speed (the railroad, aviation) there was inevitably absolute speed, the transition to the limit of electromagnetic waves. In fact, cinema interested me as a stage, up to the point of the advent of electromagnetic speed. I was interested in cinema as “cinematisme,” that is the putting into movement of images. We are approaching the limit that is the speed of light. This is a significant historical event.

Of course. It changes with the logistics of perception. The logistics of perception began by encompassing immediate perception, which is to say that of elevated sites, of the tower, of the telescope. War is waged from high points. The logistics of perception was from the start the geographic logistics of domination from an elevated site. Thus the “field of battle” which is also a “field of perception” – a theater of operation – will develop on the level of perception of the tower, of the fortified castle or on the level of perception of the bombardier. Such is the Second World War and the bombings over Europe.

The battlefield is at first local, then it becomes worldwide and finally global; which is to say expanded to the level of orbit with the invention of video and with reconnaissance satellites. Thus we have a development of the battlefield corresponding to the development of the field of perception made possible by technical advancements, successively through the technologies of geometrical optics: that of the telescope, of wave-optics, of electro-optics; that of the electromagnetic transmission of a signal in video; and, of course, computer graphics, that is to say the new multimedia.

Henceforth the battlefield is global. It is no longer "worldwide” [mondialisée] in the sense of the First or Second World Wars. It is global in the sense of the planet. For every war implicates the “rotundity" [rotondité] of the earth, the sphere, the geosphere.

There have been three industrial revolutions. The first important revolution on the technical plane is that of transportation, which favors an equipping of the territory with railroads, airports, highways, electric lines, cables, etc. It has a geopolitical element. The second revolution which is almost concomitant, is the transmissions revolution, including Marconi, Edison, radio, television. From this point on, technology is set loose. The third revolution,  we are on the verge of, is the revolution of transplanting technologies of telecommunication in favor of nano-technology, the possibility of micro technology to the point of introducing it into the human body. the futurists wished for: to sustain the human body through and not just through "chemistry''. 

I think that the infosphere – the sphere of information - is going to impose itself on the geosphere. We are going to be living in a reduced world. The capacity of interactivity is going to reduce the world, real space to nearly nothing. Therefore, in the near future, people will have a feeling of being enclosed in a small, confined, environment. In fact, there is already a speed pollution which reduces the world to nothing. Just as Foucault spoke of this feeling among the imprisoned, I believe that there will be for future generations a feeling of confinement in the world, of incarceration which will certainly be at the limit of tolerability, by virtue of the speed of information. If I were to give a last image, interactivity is to real space what radioactivity is to the atmosphere.

Since the first takeoff of a bomber during the First World War, through the introduction of airborne troops, up to the first stratospheric rocket, the projectile and the vehicle have formed a coalescence that cybernetics will purify by getting rid of the human factor in weapon systems (through robotization).

The economy of war, which up to now has always tended to transform the human landscape into a “defensive redoubt” through the congruence of fortifications, tends now to reduce arms disparities by transforming military objects into projectiles.

In fact, in the modern arsenal, everything moves faster and faster; differences between one means and another fade away. A homogenizing process is under way in the contemporary military structure, even inside the three arms specifications: ground, sea, and air is diminishing in the wake of an aeronautical coalescence, which clearly reduces the specificity of the land forces. But this homogenizing movement of combat techniques and instruments of warfare is coupled to one last movement. This is, with the "weapon-vehicle” contraction and the cybernetization of the system, the volumetric reduction of military objects: miniaturization.

As can be seen, military space is today undergoing a radical transformation. The “conquest of space” by military and scientific personnel is no longer, as it once was, the conquest of the human habitat but the discovery of an original continuum that has only a distant link to geographical reality. From now on, the warrior moves at once in the infinitely small space of nuclear physics and in the infinitely huge outer space. The reduction of warring objects and the exponential increase in their performances bring to the military establishment that omniscience and that omnipresence it has from the beginning wished to acquire.

Speed has always been the advantage and the privilege of the hunter and the warrior. Racing and pursuit are the heart of all combat. There is thus a hierarchy of speeds to be found in the history of societies, for to possess the earth, to hold terrain, is also to possess the best means to scan it in order to protect and to defend it. Real-estate property is linked, directly or indirectly, to the faculty of its penetration and, just as something changes value in being taken from one region into another, a place changes quality according to the facility with which it can be crossed. 

The energy crisis develops in crisis energy, which means the split between reality - the materialness of the human habitat - and unreality - the immaterialness of a power that is founded only on the violence of energy and on the evercxpanding extension of its field. From now on the military establishment will defend not so much the “national” territory so much as that of energy, the area of violence. 

Human mosaic in motion - Walk on Sukkot in Jerusalem

Human mosaic in motion: A walk on Sukkot in Jerusalem. From Jaffa Gate to the Western Wall and from there to the entertainment complex of the old train station.

Human mosaic in motion - Closing a Circle on Sukkot in Jerusalem - part 1 of 4 - from the Jaffa Gate to the Western Wall

The pilot as a superhero in Israeli cinema

The Israeli fighter pilot as a superhero

The slogan "the best for pilots" still has significance in the State of Israel. Most of the public attach great prestige and importance to the pilot. World War II immortalized the pilot as a mythological figure. The stories of the "Battle of Britain" heroically described him. Winston Churchill said: "Never before have so many owed so few''. Ezer Weizmann, who served as a pilot in the British Air Force during World War II and served for about 8 years as commander of the Israeli Air Force, has become the most significant symbol of the Israeli pilot. He created the local slogan. It attests to excellence and implies that whoever flies is good.

The main historical factor in the development of this myth in Israel are the many wars that have been decided by its air power. Operation Kadesh in 1956 was relatively successful for the Air Force, but did not significantly dispel the myth. During the Six Day War, the Air Force's achievements were set and the documentaries about it highlighted the Israeli pilot myth. After that, when the Air Force was automatically associated with successes and abortions, there was a huge increase in the number of volunteers for a pilot course. Self-confidence was high and the pilots were wrapped in a lot of love.

The image of the almighty hero pilot remained in the minds of civilians even during the Yom Kippur War. Despite the low morale it brought with it, the Air Force was portrayed in this war as the main defensive wall. The pilot stereotype was perpetuated in it as the perfect hero, who is also a "sacrifing savior'', willing to risk his life and sacrifice his life for the State of Israel.

After the Yom Kippur War the pilots boasted less of the wings. This happened mostly to the young. But even if there was a slight respite in public admiration for pilots, they were able to regain the aura, thanks to successful operations such as "Entebbe" and "Attack of the Reactor in Iraq." These operations had a style that gave the Israeli pilot a Hollywood touch.

Today, the army is no longer a top value in Israeli society and it is permissible to criticize it, including the Air Force. Still, the image of the fighter pilot in public is better than that of other military personnel. Today the society is individual and the pilot expresses exactly that value. If you add to this elements like quick reaction, decisiveness, courage, challenge, self-control and accuracy, you come to the conclusion that this is the character of the popular hero.

An interesting question is in what direction will the pilot figure develop in the future, where the war will be largely waged using unmanned aerial vehicles, which require different characteristics and population segments.

In this context it is worth mentioning that the film industry was, from the beginning, an important source of employment for Air Force personnel around the world, after being discharged from military service. They have been integrated into this industry in all fields and levels. It was these people who shaped the character of the "Knightty Fighter Pilot" in popular culture.

The myth of aviation in the visual media in the State of Israel

Central to the approach that explores aviation as a comprehensive phenomenon is the practice of the terms "aerial awareness" and "aerial consciousness". The difference between them is, in short, is like the difference between the terms "artist" and "artisan".

The term "aerial awareness" explains the enthusiasm of individuals for the flying machine, which accumulates for independent creation and voluntary activity of creating traditions and symbols on the subject.

In Western powers, such as the United States, England, and France, aerial awareness puts the independent individual interested in aviation at the center. It is dominant and accordingly the character of the pilot is shaped as a lone hero, with a sensitive mind. He operates a highly complex machine while constantly physically moving in three-dimensional reality. He experiences and makes decisions that are not the property of the common man, who lives in a two-dimensional environment. The fighter pilot is therefore an "artist".

The term "air consciousness" means the intelligent use of aviation to create a comprehensive national and social identity and accordingly the pilot is part of the social system and does not question it. In World War II, there were four countries that controlled the "air consciousness", in what can be called the "air dictatorship". These countries are: Nazi Germany, Fascist Italy, Imperial Japan and the Communist Soviet Union. Because in these countries the emphasis in training was on quantity versus quality, the title appropriate for the pilot in them is "artisan".

In the middle are the countries that do not clearly belong to one of the two blocs, including Israel, which has created a unique aviation culture. Apart from being part of the myth and saga of the "best air force in the world", the images of the Israeli fighter pilot as a superhero also feed on Israel's ties with the United States, including American popular culture, with its superhero culture. Contrary to the image of the "wild west man", defense needs also contributed to the design of an Israeli fighter pilot with political views and social criticism, in films and in reality, as in the case of Yiftach Spector, who became one of the critics of Israeli defense policy.

Real American aviation events in the last half century have influenced Israeli society through television, which covered them as prominent and fascinating media events. For example, the "first Gulf War" that took place in the years 1990-1991. During it, American precision bombing videos were given extended screen time each evening. Feature aviation films, including "top Gun" (1986), illustrate the close connection between the American Air Force and the Israeli Air Force, thanks to the social background and similar ideals, the use of identical aircraft and the training and common goals.

The most important aviation-television event to date is the first landing on the moon, in July 1969. As in the rest of the world, Israel too watched with anxiety and excitement the miraculous journey of three Apollo 11 pilots: Reporters were sent to NASA space center,  TV and radio coverage of the event was from every possible angle and commentators and scholars have debated the question of the historical, scientific and spiritual significance of the landing. The Apollo 11 astronauts have gained the status of cultural heroes in the local media and entiresupplements have been devoted to their experiences.

The popular culture in the United States greatly reinforces the myth of aviation, but at the same time the image of the pilot as an individual with personal needs. ''Star Wars'' movie series, in which the figure of the pilot stands out as a superhero, can be analyzed as a biblical text about the cosmic battle between the forces of good and evil and the desire to survive with the help of God - "the force". There are Jewish scholars who challenge the ideological separation between popular culture and religious life and link episodes in the saga to Jewish religion and history. The saga allows for a local critical discussion of various issues, such as feminism and gender, government and minorities, psyche and personality, quality of life and environment and more. "Star Wars" also has practical importance for Israel militarily, as synonymous with space warfare and as a source for learning military strategies.

Feature films about the fighter pilot in the State of Israel

Compared to the extensive place that the Air Force has in Israeli society and the many books written about it, few feature films have been made in the country about the subject of the fighter pilot. In the few films made in the State of Israel, the icon gradually became from national to personal, and in the meantime he is also exposed to social criticism.

The film "Sinaia" (1961) is a unique feature film in Israeli cinema, the plot of which takes place during Kadesh operation. It star is an Israeli fighter pilot, Yiftach Spector, who was loaned to a film from the Air Force and later became one of its top pilots and commanders. The film was made while he was still a young pilot. It is generally based on a real event. Spector plays himself as an Israeli pilot, whose Mister jet crashed near a Bedouin encampment in Sinai. He manages to take control of an Egyptian Piper plane, fixes it in a tent and takes off with the wounded Bedouin baby Sinaia and her mother. The plane crashes and the pilot dies. Sinia survives and is picked up by another Israeli officer, who was left to wait for rescue. Spector's character adds a mythological dimension to the film, as he plays the character of the legendary Sabre.

Early feature films, such as "Sinaia" and "Eight after One" (1964), perpetuate the fighter pilot myth as a local superhero. The later films are more critical. There are Israeli aviation films that use this myth to present criticism of national policy, or self-criticism of the character of the personal pilot as a superhero. In feature films such as "Way of the Eagle" (1990) and "Armand's Kites" (2011), the protagonist pilot character is subject to self-criticism and external criticism.

An example from the recent period is the film "Adventure in the Sky" (2019), which combines computerized visual content scenes. An aviation-loving boy and girl find scraps of an antique Air Force "Messerschmidt" plane. They decide to renovate the plane and fly it in the Independence Day demonstration. Throughout the film one can find a close affinity with the First Air Force Fighter Squadron, but comedic antagonistic sub-characters, who display the arrogance sometimes identified with the pilot profession, manage to maintain the critical character.

Between the character of the pilot as a national hero and the criticism of him lies the private personality. The Israeli fighter pilot walks on a taut rope, which is intertwined with both his profession and his conscience. The result, for the most part, sharpens self-criticism, which is also a key tool in his ability to improve performance, as part of the "best air force in the world."

The film "Every Bastard is a King" (1968)

The discussion of the values ​​of the pilot character rises another step in Uri Zohar's feature film "Every Bastard is a King" (1968), for which the script was written by Eli Tavor and produced by Avraham Deshe. The film was a huge success. The film is dedicated to the IDF forces that operated during the Six Day War. It is a hybrid, as it include long documentary footage. Hybridity is also an artistic means of illustrating the main message of the film, as will be described below. It is a film that can be fully understood and analyzed as an aviation film, as the protagonist represents the character of the pilot as a superhero, even though he is a private pilot, acting for personal motives. The film tells the true story of Abie Nathan and his peace flight.

The film consists of three plots naratives: The first deals with the peace pilot Rafi Cohen (Oded Kotler) whose character is modeled after Abie Natan. The second deals with the character of his driver Yehoram (Yehoram Gaon) who becomes a brave warrior in the war. The third deals with an American journalist, Roy Hemings (William Berger), who came to cover the upcoming war with his wife Eileen (Pierre Angeli).

Abie Nathan, a restaurant owner and peace activist, took off privately on a light private plane to Egypt in February 1966, in an attempt to talk to Nasser. The film gives his flight a human and representative meaning that goes beyond its historical impact. He is crowned as an alternate superhero pilot. A key sentence at the end of the film is: "If you want to live - you must learn to fly".

The film begins with a small convoy of cars, in which Yehoram is driving the leading car, with Rafi sitting next to him. Along with them in the car is the widow Eileen. They drive to the airport in Lod. The convoy pass between the planes, parking and loading onto a large passenger plane a coffin wrapped in the United States flag, in which lie Roy Hemings' dead body. At that time, the airport and air transport were considered another expression of Israeli air superiority. The scene herald the reality of today, where flying in passenger planes has become massy and tedious.

Then begins the chronological narrative, which opens with a description recorded by Roy, of the situation in the country on the eve of the war: ''Israel is a systematic and messy collection of paradoxes, which somehow have some logic, which can not be explained. Everything you say about the Israelis is the opposite''. His words are heard against the background of a picture of a gleaming El Al plane taking off with its coffin.

The mystical-religious dimension is integrated, with Rafi leading seven demonstrators, who are marching to Jerusalem for peace. They tell Roy that if the politicians did not bring peace, maybe Rafi will succeed. Yehoram says that Rafi's courage stems from despair. He once saved Rafi's life at a rooftop party, where he walked on the railing to impress a girl and almost fell into an abyss. The story is told against the background of a flashback scene, of Yehoram the paratrooper and his friends jumping from a large military plane. Yehoram says that parachuting is the best thing in the world, but getting off the plane is scary.

Hemings reveals the aspirations of the collective war of the Arabs. You can see in the flashback the incident where Rafi walked on the roof railing, told again by Rafi himself, to Eileen with whom he develops an affair. Rafi has an instinct for self-destruction. He may be interested in being a "sacrifing savior''. Even the  mental dialectic, the culmination of which is the idea of ​​love, is incapable of solving his problems.

Hemings resents that Yehoram took a female soldier as a hitchhiker, but Yehoram says he is "free as a bird" and works to live. Hemings repeats the sentence as he records the experiences of the day. The romantic entanglement expands in Yehoram's event with Eileen.

Roy gets a phone call from Rafi, who wants to talk to him about a return flight to Egypt. Rafi tells Roy that he is flying not because of what he is, which is meaningless to him, but despite who he is.

Rafi tells Roy about the flight to Egypt. The flight scenes appears in full: preparations for takeoff, flight, spontaneous reactions in public. For a moment, Hemings and Rafi return to a disco hall. Hemings is trying to understand the incident as a "miracle''. Rafi answers him that if he wants to understand, "he must fly''. Afterwards scenes are: Landing in El Arish, Egyptian soldiers surround Rafi who says he wants to talk to Nasser about peace, a conversation with the local Egyptian governor about the rights of the people of Israel over the Land of Israel, the flight back to Tel Aviv, the welcome reception, mass and imaginary in part, to a hero carried on hands.

After the conversation between Roy and Rafi, we hear from the disco hall a radio announcer, who tells about a village where a dragon threatens its inhabitants. Out of nowhere a hero arrives with the aim of killing him and succeeds using a paper sword. In a tragic turn, the villagers kill the hero, as they no longer need him. The real "hero journey" is not done by someone who aspires to be a hero, but is shaped in retrospect by the masses.

Yehoram receives a military draft order. The war begins, with lengthy documentary scenes, which perpetuate the historical events, even though they seem seemingly irrelevant to the plot. The tanks go into action, in a battle scene of occupying Rafah. A small bird standing on a branch shaking in the wind is combined between this sections. The plot soundtrack is replaced by voices from the military radio instruments. The scenes of the charging tanks are combined with the scenes of the fighting and wounded warriors and especially with the heroic story of the warrior Yossi, which is the dramatic climax of the film. Although the air force does not appear in the war scenes, this does not detract from its triumphant aura.

At the end of the film, at six after the war, Roy accidentally walks to a minefield. Despite Rafi's warnings, he steps on a mine and is killed. Before his death, Rafi's sentence resonates in his mind: '' Do you want to understand? Fly''. Then his early recording from the beginning of the film about the paradoxical situation in Israel is heard again. Is is heard against the background of the passenger plane taking off with the coffin. In the last scene, Yehoram and Rafi say goodbye to each other in the terminal.

"Every Bastard is a King" puts a mirror in front of Israeli society on the eve of the Six Day War. It present a fascinating correlation between the spirit of the period and the character of the individual pilot. The film explore aerial consciousness versus aerial awareness. The first state of consciousness is that of Rafi, who sees in aviation the appearance of everything. The second is that of Roy, who sees aviation as a non-binding awareness. Yehoram presents the critical intermediate figure.

At the same time, the film explores two types of dialectics: horizontal and vertical. The horizontal dialectic seeks, out of an existential habit for what is on the surface, the earthly. The vertical dialectic strives, from a line of ideological assumptions, upwards, to the sublime. There are scenes in the film that highlight the gap between the two types of dialectics. For example, Eileen, who has no true national identity, has relationships with the three men. The personal scenes can also be defined as "prelimimary" and show an indistinguishable duration. In contrast, the aviation and war scenes are "symbolic", as they present awareness and order.

The film create a deconstruction of the Israeli reality. It dismantles and challenges the structural structure on which the state is based. The film glorify the aviation myth, which allows each person independent spiritual clarity, regardless of the stereotype of the knighty fighter pilot.

George Lucas and the Star Wars movies series

Throughout his life George Lucas had a number of major interests in addition to cinema: anthropology, politics, history, mythology, adventure stories and speed. He connected all of this to liberation from the conventions typical of the Sixties and to liberation from gravity in outer space. He began to convert into space fantasy concepts and symbols he had planned to use in "Apocalypse Now" [1979], a protest film about the Vietnam War, which was eventually created by his partner Francis Ford Coppola.

Lucas imagined a large technological and fascist space empire haunting a small group of freedom fighters. He began by a two-page handwritten idea, telling the story of a revered Jedi warrior, as told by his apprentice. A more advanced ten-page script, entitled "Star Wars," dated May 1973, is based on Akira Kurosawa's film, ''The Hidden Fortress'' (1958). This film had a huge impact on him. Lucas had no basic plot, and he used the bond that appears in this film between the samurai and his apprentice. Kurosawa also influenced him visually, through duels in swords, epic battle scenes and quick editing. The martial arts of the Jedi in "Star Wars" led to a wave of film productions with superheroes in this category in the 1980s, for example "American Ninja" (1985) produced by Menachem Golan.

Throughout 1973 and 1974, Lucas worked on the script, writing and living most of the time alone. He tried to create a classic genre picture of an adventure movie. As a result he sought to connect to the collective unconscious that exists in legends. Among the scholars who influenced him were Bruno Bettelheim and Carlos Castaneda, but the most important was Joseph Campbell.

Lucas completed the rough draft in May 1974. It is a wide-ranging story, featuring many elements that will appear in subsequent drafts: the Jedi vs. the Sith, two lovable robots, Princess Lia, Han Solo. But nothing is yet in its final form. Lucas finished the first draft in July 1974.

The initial script version Lucas wrote includes many scenes with maneuvers of spaceships battles. He wanted to sell the script to the studios, but did not know how to visually illustrate it to them. The solution was to hire artists who created illustrations and production models, which would provide a basis for budget estimates. The artist chosen, in November 1974, was Ralph Macquarie, a former illustrator at Boeing. Macquarie painted a series of eye-catching drawings of stars, spaceships, characters and scenes, in collaboration with Lucas. Later, along with other illustrators, the first drawings for the visual product known today evolved. In this way, the script and the characters also developed.

The ''Star Wars'' movie series is mostly based on the pattern of superheroes in the stories of mythology. As part of this film series, nine sequels have been released, which constitute the canon of the series as a feature epic. The first film in the series, "New Hope", was released in 1977. The last, "The Rise of Skywalker", was released in late 2019. 

The series gained unprecedented popularity. So important was the series at the time that the National Museum of Aviation and Space in Washington dedicated a special exhibition to it, showcasing the mythical message of Luke Skywalker's "Hero's Journey."

There are three main factors for the initial success of the ''Star Wars'' series: a. The structure of the narrative. George Lucas and his fellow creators of the series have been influenced by many sources of inspiration. Prominent among them was Joseph Campbell and his book on the theory of monomyth. B. The order of magnitude of the epic. Today we are inundated with similar, high-budget science fiction films and blockbusters. At the time of the production of the first trilogy in the "Star Wars" series, no similar productions had yet been made. C. "Star Wars" was a product of its time, the mid-1970s. It resonated with the spirit of the time. It touched on the anxieties and tensions of the public consciousness at that time and in particular on the issues of the Cold War and the Vietnam War. 

The series was regarded as redefining cinema, as it create an imaginary universe rich in details. It is known in almost every home in the world and has gained millions of devout fans, including at the level of religious believers, who see it as a modern expression of the biblical struggle between good and evil.

The nine-film canon consists of three trilogies, which represent the parts of the human psyche and its development, according to id, ego, super ego. The Disney company, which acquired the franchise for the brand from Lucas, also develops it through anthology films, complexes in theme parks, TV series, animated series, computer games, books, comic books, clothing and toys. In this way the brand reaches every person in the most appropriate way, according to the latest branding and marketing approaches and the plan for the future is to continue to develop it intensively.

Prof. Joseph Campbell is considered a world expert in mythology and follower of Carl Jung. Campbell researched and found that in all cultures of the world there are myths with the same characteristics, all of which together can be called "monomyth". His books have been a major source of inspiration for George Lucas. His main book is "The Hero with a Thousand Faces". This book presents the constant characteristics of the superhero character, which are preserved behind its many incarnations in different cultures and periods.

The ''Star Wars'' movie series is based entirely on this concept. The films include a gallery of archetypal characters typical of the world of mythology, such as the superhero, the mentor, the distressed young lady, the trickster, the evil hero, the omnipotent magician, the binary duo, the extended family of close friends and more. At the same time, the superhero goes through in the films of the series a journey, known in terminology as "The Hero's Journey. This journey includes many stages of development, which are well characterized in the stories of superheroes from all cultures.

George Lucas spoke at a conference in honor of Professor George Campbell in 1985, to which Campbell responded. Much can be learned from the exchanges between them regarding the "Star Wars" series. 

Lucas told the conference that about ten years ago he intended to write a screenplay for a children's film and had an idea to create a modern fairy tale. This is despite the opposition of his friends, who thought he should do something more important and socially relevant. Lucas began research and writing and a year passed without progressing, then he encountered the book ""The Hero with a Thousand Faces '', read it and began to focus. He found in this study parallels to his intuitive writing and answers to many questions that came to his mind. He continued reading Campbell's books and at the same time writing the script, in a process that lasted several years and ended in a script of hundreds of pages.

Campbell replied in his speech that he had not seen movies for many years, as he was engrossed in research. He came as a blank page to the estate of Lucas, who invited him to be a guest and watch the three first films. He was thrilled with admiration. Lucas was in his eyes a man who understood the use of metaphor. The lack of use of metaphors was in his eyes a built-in weakness of American art. What he saw were things that were in his books, but were presented in terms of a modern problem, which is man and the machine: Is the machine going to serve human life, or is it going to be the master and dictate. The definition of "machine" also includes the totalitarian state, whether fascist or communist and also includes things that happen in the United States, such as the bureaucrat phenomenon that is the man-machine.

In the twentieth century the character of the superhero was often identified with the pioneers of flying in airplanes and spaceships and a very important secondary superhero in the series is Han Solo, the photogenic and cynical pilot who is a loyal friend of Luke Skywalker, the idealistic boy who is the superhero of the series. Han's ''Millennium Falcon'' spacecraft, which has a double bow, is the fastest in the galaxy. It is the object most identified with the series, except for Luke's Light Sword. In the series complex at the Disney theme parks, the full-scale spacecraft is the main attraction.

The importance of Han Solo's character is great, as aviation is linked in the series to the superhero skills. Anakin Skywalker and his sun Luke are described as the best pilots of the galaxy, before they become Jedi warriors. Harrison Ford, who plays the character in the series, has earned superstar status and played the role of other fictional heroes in cinema, including Indiana Jones. Along with the rough identity of the cowboy-pilot character, Han is also undergoing a moral awakening. The process of his development into a superhero continues after his death, through his son Ben, who turns from being Darth Vader's successor into a positive character. 

A second significant connection between aviation and the "Star Wars" is the space battles, which are a key element in the series. Lucas drew inspiration for them from World War II aviation films, which he watched during the long years of writing the script versions.  A collection of aerial combats scenes in old aviation films, which he filmed and edited in a 16mm format, were an integral part of the presentation concept and later the main source for the spaceships battles scenes. The flight scenes in the series are always a spectacular show, accompanied by pyrotechnic displays of firing and spaceships crashes, which reinforce a sense of alchemical connection of the human figures with the metallic objects.

In order to produce these scenes, Lucas set up a special company to deal with the subject of special visual effects. The company is ILM (Industrial Light and Magic). Following the success of "New Hope", ILM became one of the most successful companies in the industry. All the films of the ''Star Wars'' saga were filmed by it and in addition the special visual effects of many other successful film series.

There are similarities between the ''Star Wars'' films and the Nazi aviation films on several levels: A. Emphasis on the photogenicity of the aircraft and the multiplicity of aviation scenes. B. The aviation films of the Nazi regime developed the character of a fighter pilot for propaganda purposes and in this way they also contributed to the developing of the pilot character in the "Star Wars" series. C. The wicked characters Palpatine and Darth Vader are reminiscent of Hitler and Himmler. D. The uniforms of the warriors of the evil empire are similar to the Nazi uniform and so are the mass gatherings. E. The most popular films in the Nazi regime were aviation dramas, in which the romantic scenes are between flight scences during a war and in this too they are similar to the "Star Wars" films.

The "Star Wars" saga can be analyzed as a biblical text about the cosmic battle between the forces of good and evil and the desire to survive with the help of God - "the power" in trhe series. There are Jewish scholars who challenge the ideological separation between popular culture and religious life and link episodes in the saga to Jewish religion and history. The saga allows for a critical discussion of various issues, such as feminism and gender, government and minorities, psyche and personality, quality of life, environment and more. 

"Star Wars" also has practical importance for Israel. Militarily, it is synonymous with space warfare and is a source for learning military strategies. From the Israeli society point of view, the popular culture in the United States greatly reinforces the myth of aviation, but at the same time also the image of the pilot as a private person with personal doubts, which are also expressed in the Israeli feature cinema.

Nationalist propaganda in Nazi cinema

 

At the end of World War II it became clear that the influence of Nazi propaganda was very great. The process of de-Nazification in Germany was virtually impossible. So great was the power of propaganda and especially that of the movies. For the young people the films were the most effective tool. Nazism relied on youth's love of cinema and created an organized network that captured it. After coming to power, propaganda films were the most important tools for establishing these achievements. A major demand of educators was for more war propaganda films with heroes.

There is debate as to how much impact cinematic films have on the general public and in particular how effective investment in propaganda films is. The answer to the question is simple: the number of viewers. The number of viewers is a crucial testament to success and influence. Ritter's movies have been watched by tens of millions of viewers and there is no better proof than that of the extent of their impact.

Karl Ritter was the talented, uncompromising and unscrupulous Nazi campaigner who best suited the task of shaping the Hitler Youth. Ritter won praise from the leadership of the young Hitler and the SS As a "dear friend, soldier and political artist, and a true Nazi". He made films that became "compulsory screenings" and influenced millions of young Germans. He was a personal friend of Adolf Hitler, and the favorite Nazi director. Ritter summed up his philosophy about his films as follows: "My films deal with the insignificance of the individual… Everything that is personal must disappear for the sake of the goal."

In the list of the ten films that most influenced Nazi German youth, there are two of Ritter's films, after epic historical films such as "Bismarck". Before becoming a director, Karl Ritter was a producer at UFA, including of the film "Hitler's youth Quacks" (1933), directed by Hans Steinhof. The film deals with the death of a boy who belonged to "Hitler's Youth" at the hands of the Communists and is based on a real case. The film became the No. 1 propaganda piece of the Nazi regime, influencing millions of young Germans to join the party. Despite this, it is not clear in the film who the Nazis are and who their enemies are. They all look like Germans who are similar to each other. The prominence of the values ​​of the Nazi regime, which are mainly order and cleanliness, in the face of consistent disregard for the Communists, is what makes the film effective as a propaganda tool.

The Nazis functioned as a modern corporation running a brand, which was the key to their success in shaping German public opinion. The Nazis understood the power of the brand, and used it to create a parallel universe of images and symbols. The outer layer of this brand were: Hitler himself and his image, the pressure for solidarity, the declaration of a modern utopia with an antique garnet, and the creation of an existential threat to the German way of life. But beneath all of these were marketing principles like targeting and segmentation, and a comprehensive insight into the concept of design and packaging. Beyond that the regime was anchored in a kind of banality of normalcy and it seemed, on many levels, like a normal Western society. This element became more credible by promoting a vigorous consumer culture. In many ways the Nazis were ahead of their time, dominating political marketing arts like spins and speedy denials. 

UFA studios were prominent, by their ''stars system'', in that approached and dictated the consumption culture. The company became known for its designed productions. The rich scenery, and especially the lavish costumes, were a prominent hallmark of the films produced in it. As an added value to films, UFA studios have also dictated the entire popular culture, similar to the Hollywood film industry at its peak. UFA movie stars have shaped, through careful planning, the tastes, fashion and lifestyle in Germany. UFA has promoted itself and the industry sectors close to it, through the intensive distribution of posters, advertisements, newsletters, magazines, movie diaries and of course a carefull selection of the content in the movies.

The mainstay of Hitler's propaganda machine in the early years was his rhetorical performances. The show took place, in the early years, up to five times a day, to different audiences. There is a chronological parallel between the elite of Hitler and the entry of the soundtrack into cinema, which took place at that time. It was a period of crisis for the film industry, which found it difficult to adapt to the innovation. The talking Film has created a new cinema, based on a direct speech soundtrack instead of improvised backing music, with such an abundance of dialogues that the films were called "Tokies".

Nazi Germany was not a closed kingdom. Fashions and styles with an international interplay thrived in it and were sometimes adopted by the regime, including an imitation of Hollywood. "Ordinary society" was perpetuated, in the media in all its branches, through an ethos of lightness and openness. The media specialized in everyday issues that are characteristic of the innocent community, and this expertise was strengthened through a constant appeal to social solidarity. The Nazis created their own narrative, through an explanation of their worldview, in which everything was self-evident.

An important part of Nazi propaganda dealt with consumer culture. The Nazis saw it as a means of training the regime. The individual was entitled to strive for property and private goods, as in the whole of the modern Western world. Plenty of brands have been offered to the masses. The Volkswagen car is perhaps the most obvious example. Material culture created an aspiration for social progress and careerism and a regime that relied on providing benefits to loved ones. The consumer culture creates a person who is limited in terms of his ability to contribute to society, since his cognitive skills are not honed. Such a person tends to be very much influenced by publicity and political propaganda and at the same time has a self-focused personality, with a low psychiatric stimulus threshold. UFA led the consumer culture in Nazi Germany through films, stars, and adherence to aesthetic code, which created an imitation model.

The "Icarus complex" was defined by the psychoanalyst Murray, who also analyzed Adolf Hitler's personality for American intelligence. The complex describes a person with an alpha personality, who does not recognize his limitations as a result of mental complexes, which cause an imbalance between his desire to succeed and the ability to achieve goals he has set. Such a person strives for a kind of over compensation. Because of feelings of inferiority, he formulates grandiose aspirations for future achievement. He often exhibits elitism, driven by hubris and detachment from social reality. The massive ego of some celebrities is a type of such distortion, which can be called a malignant ego. They appear as a supernova star, which explodes after shining brightly for a short time. Politicians may demonstrate the same qualities and in extreme cases they have even reached their status thanks to them. Adolf Hitler, Joseph Goebbels and Carl Ritter are historical examples, for which this diagnosis is literally valid.

Myths and archetypes in cinema - the case of Ernest Udet

Many central archetypes operate in the individual psyche and society: the feminine-masculine, the evil, the almighty hero, and the Sacrifice Savior. The archetypes operate in the woman's psyche as in the man's psyche. As reality becomes more complex, the need for archetypes becomes more important.

Cinema is a place where the myth clearly stands out. We need heroes to identify with, and film actors sometimes become a model for human lives. Famous actors are like cultural archetypes. They guide us over time as a stable mythological model, where they are more important than the various characters they replace on screen.

Many actors, because their personality is built around the persona of the actor and not around their true self, fail to form a strong enough personality. The imaginary may also cause the actor over-pride and arrogance. In many cases, the adoption of the character of the false hero is very easy, for the actor and the fans, but the disillusionment is very difficult. This is also because commercial cinema underestimates the depiction of grim reality.

Ernest Udet was an example of such a star. He, too, was endowed with a personality that was not strong enough in relation to the persona of his actor. In many cases, the adoption of the character of the false hero is very easy, for the actor and the fans, but the disillusionment is very difficult. The original myth that is appropriate for comparison in the context of the Nazi regime is the legend of Daedalus and Icarus.

Modern cinema deals extensively with archetypal-mythological models of male-female relationships. The anime and the animus strive in these films to connect into one complete being. In every culture we will find that the myth revolves around opposing pairs, which are binary pairs like life-death, man-god, heaven-earth, blessing-curse and more. The inclusion of opposites is the key to individuation, the wholeness of the self, which is the goal of every individual.

The archetype of the opposing duo has deep roots in popular and military culture: the brotherhood of the warrior duo, the warrior bond with his weapon, and the brotherhood of the unit and the nation. The nature of close ties is flexible. In Udet's case, he was in competition with Herman Goering for the role of squadron commander and failed. Later, during his Nazi career as a senior general, he was in a contest, in which he also lost, against Erhard Milch, for his proximity to Goering and control of the Ministry of Aviation.

Each archetype also receive a negative aspect, which may take over. The magic of evil is a magnet for filmmakers. In the mountain movies, in which Ernest Udet got his fame as a hero pilot, the captives must be rescued at almost any cost. In the face of demonic evil forces one must embark on an active and collective struggle of survival. If at the same time the protagonist manages to maintain a photographic and human brotherhood, and inner forces develop in him, the journey is an initiation into life.

An archetypal duo associated with evil, and an important component of the fighter pilot myth, is the "hunter and prey". Richthofen described in detail his teenage experiences as a cavalryman and hunter, as the primary basis for his flying skills and military leadership. Herman Goering was filmed as a proud pilot alongside a plane he shot down. Hunting is proof of masculinity. It legitimize the abandonment of the sacred connection to others. It encourages a violent mentality. Hunting is also an expression of the ability to disengage from religion.

The military hero embodies the best qualities that the younger generation seeks to instill. The warriors were a focal point of admiration in every generation, in their lives and deaths. Their qualities were focused on one character, who was an exemplary public and a savior, and took on a mythical character. A particularly revered hero is a superhero, omnipotent, with superhuman powers. Behind the character of the superhero is the personality of the magician archetype, powerful, omnipotent, and with a variety of appearances. A situation in which the "I" identifies with the archetype of the magician creates something that does not belong to him. It's inflating the self beyond its dimensions. Man becomes in his own eyes a supreme man. Archetypes have intense and non-personal energetic power. The temptation to be drawn into identification with the magician's personality is inversely related to self-confidence, ego power, and self-awareness.

Germany's famous aircraft squadron in the First World War was nicknamed the "Flying Circus". Its pilots were among the elite of German officers, who adhered to military and moral code, which was expressed in strict adherence to military norms and integrity. Many of them came from the ranks of the German nobility. Richthofen belonged to a noble family with Prussian military heritage. The flying circus officers were unable to put on the wizard mask. The aura of the superhero did not suit them. The trickster archetype suited. The cunning clown, who is a part of magician archetype, was suitable for their image in the general population.

The German society in crisis needed a leader to connect the character of the trickster to the character of the hero. This was Adolf Hitler, who understood his role well. The former corporal was able to inflate his ego without being blamed. This attracted to him and to the Nazi movement all the shadow forces, which are expressed in an aspiration for honor, control, superiority, competition and power, and are characterized by exploitation and deception. The parallel between Hitler and the archetypal magician figure exists in the context of other archetypal figures, such as the almighty hero, the trickster clown, the hunter and the hunted, and the Sacrifice Savior. All are popular in the German folk tradition.

One of the dangers of being the magician archetype is narcissistic, arrogant and forceful arrogance. Goering's pompous figure, Hess' lust for control flying to Britain on his own, and Udet's debauchery were all expressions of this. As long as the hero has no other way to deal with life, he needs his grandiosity. But the magician denies his feelings, and operates in primitive mechanisms of denial and division. He therefore avoids the integration of real emotions, and a real adaptation to reality. As a person he is superficial and lonely. He is connected to technology as compensation. He is a technological hero. He is stuck in a kind of adolescence. His personality is characterized by immature idealization, and immature faith in the future, from which idealism and over-boldness that know no bounds may develop.

The comic books with the blatant graphic illustrations are one of the important sources for the super heroes of the movies. For example, Batman and Superman were heroes of comic books before becoming heroes of movie series. Today's superheroes began as illustrations, and received most of their grandiose design and power in cinema. Ernest Odet was a gifted cartoonist. Carl Ritter, the important Nazi filmmaker and agitator who made nearly a hundred films, and was also a fighter pilot and flight instructor, started as the owner of a graphics studio. Hitler was a painter, and his graphic ambitions were the source of his spiritual power.

A major motif that characterizes comic book characters like Superman, Spiderman and Batman, is that they have super-virtuoso powers. Their abilities express the urge to break free from the limitations of human existence and take off beyond them. The mythical motif of supernatural flight expresses it. The desire for super natural flight pushed humanity on its path to evolution. Aviation joined this desire. Early commentators used the mythological legend of Daedalus and Icarus as a metaphor for describing its achievements. The Nazi's miracle weapons, on which they hung their hopes, after the great failures of the Luftwaffe, were also mostly aviation: the jet, the rocket interceptor, the cruise missile, the ballistic missile, the long-range bomber, and more. The "bad guys", the Allies, had flying abilities that turned out to be even more powerful. As such, they challenged the Nazis even more.

One can look at superheroes from the perspective of a narcissistic disorder. Of lack in parental love, which creates a bond in creating a relationship and empathy for other and reinforces a sense of insecurity, seeking compensation in a fantasy about. Modern consumer and impersonal society encourages this fantasy by fierce achievement competition. The impulse is not an authentic inner fulfillment, but a victory over the other, who is sometimes also endowed with the same superpower. As a result of this extremism, the bad guys are utter villains. The grandiose urge may excite all evil forces in the psyche. 

One of the other dangers of the magician archetype is over-narcissistic, arrogant and forceful pride. As long as the hero has no other way to deal with life, he needs his grandiosity. But the magician denies his feelings, and operates in primitive mechanisms of denial and division. He therefore avoids the integration of real emotions and a real adaptation to reality. As a person he is superficial and lonely. He is connected to technology as compensation. He is a technological hero. He is stuck in adolescence. His personality is characterized by immature idealization and immature faith in the future, from which idealism and over-boldness that know no bounds may develop. Evil Hitler, Goering's pompous figure, Hess' lust for control who flew to Britain on his own, and Udet's debauchery, were all manifestations of this.

The negative hero is a double of the positive hero. They wear masks, which hide their true identity. They run away from painful emotions and translate them into an urge for revenge. The Nazis wore masks. They hid, for example, the rearmament of the army and the re-establishment of the Luftwaffe, as much as they could. They deceived the leaders and peoples of Czechoslovakia and Austria and conquered their countries. The Holocaust took place under the guise of fraud, when the victims were allegedly sent to labor camps, and up to the last minute did not really believe that this was their end.

The evil hero is a double of the good hero, as in the split of "Dr. Jekyll and Mr. Hyde", which is one of the descriptions of Nazi society. The cognitive ability to sharpen contradictions is the base for creating symbols. Every archetypal element in human life is double-faced. Each archetype also receive opposite aspect, which may take over. In many mythical stories, the source of evil is the clinging to a particular object as the sole source of satisfaction from the ego's desires. In the "Ring of the Nibelungs" myth, for example, the ring allows him to be enslaved to greed, and is therefore eventually thrown back into the waters of the Rhine. In other stories, the source of evil is the unbearable, governmental, parental or communal hierarchy.

The magic of evil is a magnet for filmmakers. The evil theme in Ernest Udet's films is that of the egocentric desires. In all the mountain films, the protagonists' feelings regarding the rescue of their loved ones, who are trapped in the storm, are described in detail. The answer is the same in all movies: rescue the trapped, even at the cost of sacrificing life. In the face of demonic evil forces one must embark on an active and collective struggle of survival. If at the same time the protagonist manages to maintain his humanity and positive inner forces are developed in him, the journey is an initiation to life.

The Nazis, in the name of this opposing egocentric desires, became addicted to the forces of control and power. They preferred the mythical principle over human existence. They set out on a crusade into heaven, which was also a crusade against the infidels in their faith. Therefore in Udet's case, the evil ego from which he was freed in the movies reappeared in his failed private life.

The Comics magazines are  an important source of the movies' mythological heroes. For example, Batman and Superman were heroes of comic books before becoming heroes in movies. . The comic book heroes draw power from small, rejected animals, which have a hidden power: a spider for Spiderman, and a bat for Batman. The identification with a weak and mysterious animal allows for a metamorphosis in the hero's soul.

A small animal with metamorphic power is the bird. The young generation of Germany in the Weimar Republic developed state-of-the-art gliders and flying techniques which imitated the flight of birds. They discovered, among other things, the hot air thermals, which birds use to soar in circles. In this way the gliders broke many distance records during the 1920s. Otto Lilienthal, the Jewish pilot who built gliders with wings that mimic the wings of a bird, was immortalized in a magnificent burial shrine.

In fairy tales miraculous events take place that save the heroes. The rescuer can be an external figure, but at the same time the statement comes true: "God helps those who help themselves." Moreover, the path is often more important than the goal. The messages around embarking on a journey are complex. It is difficult to know whether the master is a deceiver who intended to plunge the hero into the abyss, or whether the fall is a way to mobilize mental resources. It is faith and effort that bring salvation. The Red Baron, and the silver aerobatic plane that Udet brought from the United States, were such guides. It was impossible to argue with the Nazi fantasy, because it was part of their ability to survive.

The journey with the guide leads to the theme of the Sacrifice Savior. The myth of the victim is ancient, and has many meanings, both positive and negative. It involves the sacrificial archetype. When a person sacrifices himself, there is an identity between him and the world, and this is the key to a new consciousness. Often self-sacrifice comes as compensation for the sin of pride.

The spirit of sacrifice is one of the qualities of fighter pilots, and it was nurtured by the Nazi regime. Death while flying, in battle or as a result of a technical malfunction, or human error, often occurred at the beginning of the aviation era. The pilots were therefore perceived as sacrificing their lives voluntarily, as Sacrifice Saviors. Richthofen's death made him a myth. The official denial of Ernest Udet's suicide was sweeping, and it was reported that he died in a flight accident. Hitler and Goebbels committed suicide with a cyanide pill. So did Goering at the end of the Nuremberg trial. They have all voluntarily sacrificed themselves. 

Since the Savior Sacrifice motif is a powerful archetype, it emanates from the self even without conscious intention. The shape of the airplane resembles the cross of Christ, which is a major source of self-sacrifice. The Germans were only a few months away from completing the development of their wonder weapons, when a turning point occurred in the war that led to their defeat. The German people were driven, at the very end, by a powerful unconsciousness.

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