After an opening consisting of a quick montage of images (about which more later), Bergman introduces the premise of Persona. One night, during a performance of Electra, an actress (played by Liv Ullmann) suddenly stops speaking onstage. The next day she tries to shake off her strange silence, but is unsuccessful. The psychiatrist treating her suggests that a summer’s rest in the country might be therapeutic and assigns a young nurse (played by Bibi Andersson) to be her companion. The nurse is apprehensive from the first: What if the actress, so much stronger and more famous, proves to be too much for her?

That is apparently what happens. The two women enjoy a quiet existence together for at time, picking berries, sorting mushrooms, taking walks on the beach. But eventually the silence of the actress draws the nurse into more and more compulsive conversation, including a long monologue in which she describes a youthful sexual encounter on a beach. The actress breaks the confidence by describing the anecdote in a letter to her husband—a letter perhaps deliberately left unsealed. When the nurse reads the letter, she feels so angry and betrayed that she deliberately leaves a piece of glass where the actress will step on it.

When that happens, the film apparently breaks. Bergman, in his original screenplay (which the film itself does not always follow), discusses the abrupt interruption of the images that occurs: “At this point the projector should stop. The film, happily, would break, or someone lower the curtain by mistake; or perhaps there could be a short circuit, so that all the lights in the cinema went out.” And then, continuing in a remarkable passage, he seems to suggest the sort of nonnarrative cinematic effect we have been discussing: “Only this is not how it is. I think the shadows would continue their game, even if some happy interruptions cut short our discomfort. Perhaps they no longer need the assistance of the apparatus, the projector, the film, or the sound track. They reach out towards our senses, deep inside the retina, or into the finest recesses of the ear. Is this the case? Or do I simply imagine that these shadows possess a power, that their rage survives without the help of the picture frames, this abominably accurate march of twenty-four pictures a second, twenty-seven metres a minute” (Bergman, Persona).

This is his mystical, almost savagely yearning wish for the way his film should affect us. His solution to the print’s “breaking” in the actual film is a visualization of the same impulse: After the screen goes blank, it fills itself again with the arc of the projector lamp, and then the repetition of some of the opening images and some new ones, suggesting that the film has gone back to its beginnings and consciously reconstructed itself, up to the moment of the interruption.

The women now move into a mysterious, long passage of film in which the actress’s personality seems to absorb the nurse’s—or have they been the same person from the beginning? There is the dream sequence I mentioned at the outset (the one, to repeat, that may not be a dream). Two doors, brightly illuminated, are on either side of the screen. A bed is in the foreground. Curtains seem to obscure the views back into either of the doorways. The nurse, with “realistic” behavior, enters on the right, moves to the left, passes through the second door, comes out with a glass of water, drinks, lies on the bed, apparently goes to sleep. A foghorn is heard. Then the actress enters and mirrors the nurse’s movements. Something is said (or is it said?), and the nurse looks up to see the actress standing there. She rises. They embrace, and then turn slowly so that both look directly at the camera. As the actress brushes the hair back from the nurse’s face, the resemblance between the two women (Liv Ullmann and Bibi Andersson) seems striking.

Later in the film there is a long monologue in which the nurse seems to know personal secrets in the background of the actress: How she feels about her husband, her child, her sex. Bergman shoots the scene twice, once with an unbroken closeup of the nurse, then again with an unbroken closeup of the actress. Then, stunningly, he uses a double exposure to blend the two faces together. And we remember that among the images at the very beginning of the film were those in which a small boy reached out a hand to touch out-of-focus faces on a screen: The faces of two women.

You have observed, I suppose, that I am attempting to do the very thing with Persona that I think should not be necessary: I am trying to tell the “story.” But is that really what I have accomplished? What I have written here is so far from describing the effect of the film, the mystery of its strangeness and greatness, that I might just as well not have bothered. There is little possibility of “giving away the ending” with Persona because quite possibly there is no ending to give away—simply an organic emotional statement to be gradually absorbed.

There is, to be sure, no end of clues for the scholar determined to make sense of Persona. Bergman himself tells us it grew out of the most difficult period of his life. After two decades of making films which were often about artists who found themselves creatively impotent, he suddenly found himself in that very dilemma. An inner ear infection made it impossible for him to move without vertigo: “If you asked me to explain Persona," he once told me during an interview, “I couldn’t. But I know that Persona literally saved my life at the time I was writing it. I was very ill. I hadn’t lost my mental balance, but I had lost my physical balance. I couldn’t stand up or even move my head without nausea. So I started to write down some lines every day, just a few lines, just for the discipline of going from the bed to the table without falling over. As a filmmaker, I could not work if I could not move. Now here was a story about an actress who stopped working one day, surrendered her ability to talk.”

As a functioning filmmaker, he might as well have been paralyzed. And so now we have the autobiographical reference, if we want one. The montage of brief images at the beginning of the film represents his own recreation of his art, and of his ability to function. The first is of the lamp in a movie projector being ignited, and then there are brief cuts from very early films, and shots and images from some of Bergman’s own work (the spider, for example, represents the vision in Through a Glass Darkly of God as a spider, and there is a hand being pierced by a nail, and the spike fence from the opening nightmare in Wild Strawberries). “I had it in my head,” he says, discussing this sequence with his interviewers in Bergman on Bergman, “to make a poem, not in words but in images, about the situation in which Persona had originated. I reflected on what was important, and began with the projector and my desire to set it in motion. But when the projector was running, nothing came out of it but old ideas, the spider, God’s lamb, all that dull old stuff….”

Again, when the film breaks after the actress steps on the glass—that is the moment when the filmmaking tension has become too great to bear, so that Bergman the artist breaks and must start again. (“Inspiration had suddenly dried up on me. That was…when I got ill again, and the whole thing had come to a stop.”) And, near the end, when there is a deliberate glimpse of Bergman’s camera and crew, and then the next scene reveals itself in the camera’s own lens, that is perhaps the sigh of relief of an artist who finds his conclusion in sight.

These are things I know now, and yet I have not begun to get to the bottom of Persona, even after seeing it perhaps a dozen times, after teaching it many times with the film analyzer, and, indeed, after discussing it with Bergman. But what did I see on the November afternoon in 1967, when I had been a professional film critic only six months and was therefore presumably fairly close to the average, if serious, moviegoer I hoped to write for? In looking back at my own review of Persona, written the same day I first saw the film, I find the same mystification in my own first response that so many other people feel. “The director keeps reminding us that he’s right there, creating his film before our eyes,” I wrote. “And the distance between his presence and the story he tells is like the distance between what the actress is and what she reveals. The nurse is maddened by the unspeaking actress in the same sense that the audience is frustrated by the movie: Both stubbornly refuse to be conventional and to respond as we expect.”

I suppose I intended that as praise. I awarded the movie four stars, in that conventional newspaper movie review shorthand that also awards Jaws four stars. But I did not understand it. Or, more correctly, perhaps I understood it and did not know that I did. I did not find the feeling in the images, because I was staring at them so hard to spot their meanings. I know today, because I have been told, exactly what each of the images in the opening montage represents. But that sort of knowledge is really movie trivia; spiders and ghosts and cadavers and a nail being driven into a hand have visceral meaning if we let them, and Bergman was not putting them in, I suspect, so that the scholars of his work could take them out again and label them. They are there for the viewer to respond to as he wishes.

The story of the two women is also “unsatisfactory” on the narrative level. It began for Bergman, he told me, with the mental image of two women holding each other’s hands, comparing their hands, their faces shaded from the sunlight by big, floppy hats—and that image is in the film. But what of the story of the women that grew up around it? We know, because we are familiar with Freudian shorthand and perhaps took college courses rich in image and metaphor, what such a story could mean. In the hands of another director, it could become a struggle of wills, perhaps, and we could take that home and file it away. But why does Bergman cheat? Those faces merging into one another—is he playing with them, with us, or with his camera? That moment after the dream sequence (if it is a dream), when the two women go out into the yard and both seem to know the actress’s husband, and the actress seems to watch as the nurse pretends to be the actress and is made love to by the husband-—that moment is fine, but it includes a shot, as the three of them stand on the lawn, when the actress seems to move from one position to another in a way that would be logically, spatially, impossible. What is going on here? Does the husband really make love to the actress? Is he there at all? Why can’t this be a nice, standard 1940s psychological drama, with a doctor to come on at the end and explain things to the relieved relatives? (As late as 1960, Hitchcock marred the ending of his masterpiece, Psycho, by bringing an unnecessary psychiatrist on screen for that very reason.)

My own view of Persona, developed gradually after all those many viewings, is that the film is intended primarily as a sensual experience, dealing at levels below narrative with the uncertainties we all have about our identities. To “read” it, to pluck its images out and stick them in a textbook or write them on a blackboard, is to commit an act of desecration. I do not mean here to sound anti-intellectual, or to suggest that academic study of such a film is futile. What I mean to suggest is that Bergman’s film can be of most use to us if we allow it to happen to us, again and again, until its rhythms have been fully absorbed and can sooth or anger us as we are freed from its narrative surprises.

Music has that ability; why not film? Most films will not stand up to repeated viewings, but perhaps some of the great ones demand them. As we grow more and more familiar with the images and the rhythms, perhaps the medium grows transparent and we can see through it to the mind of the artist, feel his feelings, and share his fears. If the artist is uninteresting or banal or concerned only with diverting us or making money for himself, that transparency will, of course, be disappointing. But if his insights are truly felt, and if he has (through skill or luck) found the appropriate external forms for them (in the story, the performers, the locations, the camera strategy, the editing, the music, and the art direction), then I believe the film medium is sensitive and flexible enough to become the means of a joining of minds.

Let me return, with that view, to the moment in Persona I have described, one of the most sublimely beautiful and moving moments in film history. We are in the bedroom of the cottage. Bibi Andersson enters on the “strong axis,” the point just to the right of the screen’s true center. She moves left, a “negative” direction to our bicameral human brain. She enters the left door, placed on a “weaker” side of the screen. She gets the water, drinks it, moves back again to the right (a “positive” movement) and lies down on the bed, facing right, her body balanced on the strong axis. Liv Ullmann appears in the brightly lit, almost ethereal space behind the same curtains on the right—she seems almost a ghost. She enters the room, repeats Andersson’s movements, and comes to stand just to the left of center (slightly “negative”). She speaks, or does she? We do not see her lips move. Bibi Andersson, apparently asleep, senses a presence in the room. She turns on her side in the bed, sees Liv Ullmann, and rises. The two women approach each other and then turn to the camera—to us. They move so that now Ullmann is on the right, reassuring, “strong axis.” She brushes back Andersson’s hair. Both look at us.

What do we feel? I have read reviews so insipid as to find a lesbian element in this scene. Stupid, yes, but resolutely “reading” the film on its surface narrative level. Or, on the level of abstract visual strategy, the back-and-forth movements of the characters can be read as a demonstration of their individual choices, their positive and negative possibilities, and of how they come to rest on the strong axis as they admit their mutual humanity. But there is still much more there to be discovered.

What I sense after so many viewings is that this is the emotional center of the film. Bergman is permitting the two characters to touch as they so gravely regard us, so that we can experience the duality he sees in all human personalities: The visible and the interior, our public personalities and what we secretly know about ourselves, the differences we have one from another and the fundamental ways in which we are all the same. Liv Ullmann seems to be saying nothing more than “See? How simple!” and then “See! How important!” Bibi Andersson sees. And if we experience the moment deeply enough, we are struck then and there with the clarifying realization that Persona is not about an actress who suddenly one day stops speaking: It is a film in which Bergman uses that plot element to free himself from words, so that communication could take place between his actresses (and with his audiences) without the cumbersome necessity for everything to be objectified and explained by dialogue. Persona is not a long film. A film in which both characters were permitted to speak might have taken forever to communicate the same meaning—if it could have.

“Did you speak to me last night?” Andersson asks Ullmann the next morning, in a scene obviously intended to be closer to surface reality than the mysteries of the night before. Ullmann’s reply is to quickly shake her head, not to signify “no” but to caution, “don’t ask!”