CATEGORY: MOVIES
Ridley Scott's alien creature.
The alien is an extraterrestrial species that is the primary antagonist of the film under analysis here. The aliens are predatory creatures. They violently implant their offspring inside living hosts before erupting from their chests. Their design evokes both male and female sexual images.
Having established a link between Alien and Stanley Kubrick's 1968 film, 2001: A Space Odyssey, in the previous post, we could theorize that the predatory creature in the Alien movie is, at least in part, a representation of the feminine alien from A Space Odyssey which, as described in the analysis of Kubrick's movie on this blog, represents a kind of feminine evil. However, as indicated above, Ridley Scott’s creature embodies a dual sexual imagery - the creature itself incorporates both male and female characteristics. The alien monsters actually represent a combination of the evil feminine and the evil masculine: they represent a 'merging' of feminine evil with the 'Satanic' forces discussed in the 2001 analysis, i.e., with 'evil Jewishness'. In sum, we could think of the alien as representing the evil hermaphroditic Jews discussed in the 2001 analysis. In Scott's movie, the alien creature brings out the worst in the crew members of Nostromo; this symbolizes the fact that in real life, evil hermaphroditic Jews have brought out the worst in all of us. This worst in us is now destroying us as a society.[a]
The life cycle of the aliens incorporates several distinct phases: they begin their lives as an egg, which hatches a creature that attaches itself to a 'host' (i.e., a human being) by latching onto its face. This creature then 'impregnates' the host with an embryo which, after a relatively brief period of gestation, erupts from the host's chest. These two parts of the alien life cycle symbolize how the evil hermaphroditic Jews are able to 'get inside of us' (i.e., inside our psyches) in order to spread their evil.
Above left: A 'facehugger'. Above right: A 'chestburster'. Note that the shape of the portion of its body shown here, suggests phallic imagery, while its teeth makes its mouth reminiscent of a vagina dentata.
The creature that erupts from the host's chest then matures to an adult phase, shedding its skin.
The fact that the physiological form of the alien creature changes, in part symbolizes how the evil hermaphroditic Jews operate like 'shape-shifters', so that it is not easy to get a grasp on them; this makes it hard to identify exactly who they are. Also, the manifestations of their evil change somewhat over time, such that we tend not to recognize their evil for what it is, and are thus unable to get to the source of it.
While Ripley is making some adjustments at one of the space shuttle's control panels near the end of the film, the alien's head (indicated by the arrow) is right in front of her, but she doesn't recognize it for what it is, because she is so close to it that from her perspective, it blends in with the surrounding pipes that are part of the shuttle itself. This symbolizes how we are unable to see the true source of the current evil in our society (the evil of the hermaphroditic Jews), even though this evil is effectively manifested right in front of us, in part because we are 'too close' to it to recognize it for what it is. It also symbolizes how the cohorts of the evil Jews, such as certain high-ranking Freemasons and Mormons, 'blend in' with their surroundings (i.e., within greater society), such that we fail to identify them as being evil.
a. Contained in part 68 of the analysis of Kubrick's 2001: A Space Odyssey on this blog, is a discussion of Kubrick's belief (as symbolized in his movie) that the hermaphroditic characteristics, as well as the evil itself, of these specific (real-life) Jews, are due to their suffering from a medical condition called congenital adrenal hyperplasia (CAH). Of course, this doesn't mean that the creature in Alien itself suffers from CAH. The creature's hermaphroditic characteristics are a representation of those of the aforementioned Jews.
Wednesday, July 18, 2012
Disclaimers
1) In certain instances it has been determined that the creators of some of the productions analyzed on this blog, and/or the creators of source material(s) used in the making of these productions, may be making negative statements about certain segments of society in their productions. These statements should be taken as expressing the opinions of no one other than the creators.
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Marcus Aurelius's Meditations - from Wikisource (except where otherwise noted); portions from Wikisource used on this blog are released under the Creative Commons Attribution-Share-Alike License 3.0.
Saint Augustine's Confessions and City of God from Wikisource (except where otherwise noted); portions from Wikisource used on this blog are released under the Creative Commons Attribution-Share-Alike License 3.0.
Saint Thomas Aquinas's Summa Theologica from the 'Logos Virtual Library' website (except where otherwise noted), compiled and edited by Darren L. Slider; believed to be in public domain.