A
review of Jacob's Ladder (1990)
(First published on Brutal As Hell.com)
When
I consider the word 'horror' in cinematic terms, I think almost
instantly of Marlon Brando's Colonel Kurtz in Apocalypse
Now.
“The horror! The horror!”, his utterance perhaps an expression of
a kind of resigned revulsion at the depths of the human condition,
witnessed by and yet simultaneously perpetuated by him. Regarding the
connection with Jacob's Ladder, both obviously deal with aspects of
the Vietnamese war. What further unites them beyond some examination
of a historical conflict though, is their investigation of what Roger
Ebert described as “the dark places of the soul”. This is
something that Jacob's
Ladder
delves into literally – the battle for the soul of one man between
forces of light and dark, the true nature of which is only revealed
toward the films culmination.
Where
Jacob's Ladder really succeeds is that for much of the film, the
viewer is left guessing as to what extent the nightmarish visions of
Jacob Singer (Tim Robbins) are mere hallucinations, or glimpses into
a very real hell that lurks tantalisingly close, behind the veil of
everyday perception. From the opening frames (the ubiquitous slow
motion, dawn footage of choppers in the jungles of Vietnam), to the
grime and squalor of New York (rust, urban decay, the homeless), to
the stale bureaucracy of the hospital reception, we are grounded in a
very recognisable reality. Singer, clearly still traumatised by the
memories of the Mekong Delta, begins to sense a malign presence in
his life, a feeling enhanced by vivid nightmares recalling the savage
final events of his military service. It isn't hard to imagine these
creatures being supernatural, otherworldly beings, but we learn that
despite the tentacles and thrashing, inhuman heads, and the
chattering, snapping teeth that lunge for him in waking moments, the
root of these beings seems to once again be man himself. In this case
that old protagonist the Scientist, represented by a “hippy
chemist” Micheal (Matt Craven), recruited by the army to add a
little chemically-enhanced battle-lust to the grunts on the ground
back in the 'Nam.
This
facet of the film echoes the infamous Project MKUltra, the U.S
government's human research project that ran through the 50s and 60s.
This controversial program was designed as an investigation into the
efficacy of a wide range of drugs in the application of mind control,
among them LSD and BZ (which is mentioned in the film's closing
credits). Although BZ was rumoured to have been applied to soldiers
in Vietnam, there is no evidence to suggest it actually turned them
into killing machines. Nonetheless, there are anecdotal references to
a CIA operative who acted as a test subject, and after being dosed
with LSD entered a psychotic state in which every passing car
appeared to contain monsters. For Jacob, such vehicle-bound creatures
almost end his life at one point in the film. Is his battle through
this personal hell merely the result of clandestine human research
gone badly awry?
Sadly
for Singer, munching a tonne of grapefruit isn't going to help him
here. As he struggles to make sense of his decaying mental state, and
becomes more and more withdrawn and paranoid, he is embattled not
only by demonic hallucinations, but by his own girlfriend Jezebel
(the excellent Elizabath
Peña),
who
herself takes on some devilish qualities and who may or may not be in
league with the Hellraiser-like entities that continue to encroach on
Jacob's life. When he makes contact with other survivors from his
ill-fated platoon, he seems to be honing in on a truth of sorts.
Aided by the redoubtable Lou (Danny Aiello), his philosophic
chiropractor, Jacob stumbles toward epiphany...
To
say, as the blurb on the back of the case states, that Jacob's
Ladder
is
both mystery, thriller and horror, would be pretty accurate. The way
Adrian Lyne (Fatal
Attraction, 9 ½ weeks)
handles these elements is one of the film's key strengths.
Frightening though they are – the dance scene at the party is an
excellent example of Jacob's monstrous visions impacting in the most
mundane of situations – the moments of 'horror' are kept relatively
fleeting. Indeed, the director is careful to never place these
creatures in the same shot as Jacob himself, thereby reinforcing his
isolation.
There
are some disturbing notions and scenes which have nothing to do with
fell beasts, which adds to an increasingly claustrophobic and
paranoid tension, The shadow of human experimentation spreads from
the field of battle to the grotesque depths of a hospital where the
residents resemble thalidomide victims – another indictment of
science perhaps?Nonetheless, there is a supernatural element which
keeps us guessing until an ending that, in lesser hands, could have
slipped into mawkishness. Luckily though, Tim Robbins does a great
job as the suffering Jacob, and by the end of the film it would take
a wooden heart not to feel he doesn't deserve a little peace. The
somewhat scary Elizabeth Peña does a nice job in not committing
completely to either side of her personality, thereby keeping the
guessing game going right to the end. The supporting cast have a
familiar look to them, but Danny Aiello as Lou stood out for me.
Sometimes rambunctious, sometimes wise, Jacob sees this manipulator
of spines as his own personal overgrown cherub. 'Lou' though...which
biblical name does that remind you of? As Lou says himself, with his
final piece of advice to Jacob -
“So,
if you're frightened of dying and... and you're holding on, you'll
see devils tearing your life away. But if you've made your peace,
then the devils are really angels, freeing you from the earth”.
Is
Lou, Jacob's saviour, possibly not so much Cherubim, as Lightbringer?
While the exact nature of his role is never made explicit, he does
illuminate a way out of the hospital, in the bowels of which Jacob
faces the inquisitor-surgeons that seem to represent these dualistic
devil/angels.
Although
Jacob's Ladder reveals itself to be a complex film that seems to
suggest a reality torn between the earthly and the fantastical, its
portrayal of the cycle of guilt that seems to anchor Jacob within his
personal hell, seems strongly evocative of religious ideas of guilt,
sin and repentance, of punishment and purgatory. Always, despite the
Old Testament intensity of his hallucinatory foes and paranoid
visions, the common thread is that mankind, in his cruelty,
predisposition towards violence and affliction of suffering against
his fellow man, holds both the keys to his own damnation, and at the
same time his own redemption.