http://en.wikipedia.org/wiki/The_island
http://en.wikipedia.org/wiki/Ostrov_(film)#Plot_summary
During World War II, the sailor Anatoly and his captain, Tikhon are captured by the Nazis when they board their barge and tugboat which is carrying a shipment of coal. The Nazi officer leading the raid offers Anatoly the choice to shoot Tikhon and stay alive which Anatoly reluctantly takes, and Tikhon falls overboard. The Nazis blow up the ship but Anatoly is found by monks on the shore the next morning. He survives and becomes a stoker at the monastery but is perpetually overcome with guilt.
Thirty years pass. Anatoly now has the gift of clairvoyance and healing. But the other monks do not really understand him. People come to see Anatoly for cures and guidance, but even now, he remains in a perpetual state of repentance. He often gets in a boat and goes to an uninhabited island where he prays for mercy and forgiveness.
A prominent admiral arrives to see Anatoly with his daughter. The daughter is possessed by demons but Anatoly exorcises them. The admiral turns out to be Tikhon. It is revealed that Anatoly only wounded him during the war. Tikhon forgives Anatoly.
Anatoly can now die peacefully. The monks discover that he has foreknowledge of his death and make him a coffin out of a coal box. He lies down in it, and dies. The coffin is buried on the uninhabited island where he spent his time praying.
[edit] Spiritual message
The film is focused on father Anatoly's repentance of his sin (therefore the virtually continuous occurrence of the Jesus Prayer); but the transgressions of the depicted character (a fool for Christ) and their impact on the others are the means by which the actual plot develops. The film's director Pavel Lungin, speaking of the central character's self-awareness, said he doesn't regard him as being clever or spiritual, but blessed "in the sense that he is an exposed nerve, which connects to the pains of this world. His absolute power is a reaction to the pain of those people who come to it;" while "typically, when the miracle happens, the lay people asking for a miracle are always dissatisfied" because "the world does not tolerate domestic miracles."
Screenwiter Dmitry Sobolev further explains: "When people ask for something from God, he is often wrong because God has a better understanding of what a person wants at that moment."[1] Pyotr Mamonov, who plays the lead character, formerly one of the few rock musicians in USSR, converted to Eastern Orthodoxy in the 1990s and lives now in an isolated village. Pavel Lungin said about him that "to a large extent, he played himself." Mamonov received a blessing from his confessor for playing the character.[1]
The simplicity, the humbleness, the remoteness, the miracles converge into creating a timeless snapshot of the Orthodox spirituality, apart from the historical circumstances. Patriarch Alexei II of Russia praised Ostrov for its profound depiction of faith and monastic life, calling it a "vivid example of an effort to take a Christian approach to culture."[2]
***US Christmas recent divorced killer
=> A = blood proximity
+ associates = area + NGO proximity
=> pain = relatives issues
***
childhood
hrana: dragoste, atentie, zambe(s)t (ADICA ?)
http://www.protv.ro/emisiuni/shows/ce-se-intampla-doctore/video-dragoste-si-supravietuire-la-ce-se-intampla-doctore/15305/pagina-1.html
http://en.wikipedia.org/wiki/Dean_Ornish
Dean Michael Ocean Ornish, M.D., (born July 16, 1953) is president and founder of the nonprofit Preventive Medicine Research Institute in Sausalito, California, as well as Clinical Professor of Medicine at the ... Ornish, a native of Dallas, Texas, is a graduate of Hillcrest High School of the Dallas Independent School District. He holds a Bachelor of Arts from the University of Texas at Austin and earned his M.D. from the Baylor College of Medicine. He served a medical internship and residency at Massachusetts General Hospital.
Ornish is widely known for his lifestyle-driven approach to the control of coronary artery disease (CAD). Dr. Ornish and colleagues showed that a lifestyle regimen featuring Yoga, meditation, a low-fat vegetarian diet, smoking cessation, and regular exercise could not only stop the progression of CAD, but could actually reverse it. He has acknowledged his debt to Swami Satchidananda for helping him develop this holistic perspective on preventive health.
...
http://en.wikipedia.org/wiki/Sannyasa#Lifestyle_and_goals
[edit] Lifestyle and goals
The sannyasi lives a celibate life without possessions, practises yoga meditation — or in other traditions, bhakti, or devotional meditation, with prayers to their chosen deity or God. The goal of the Hindu Sannsyasin is moksha (liberation), the conception of which also varies. For the devotion oriented traditions, liberation consists of union with the Divine, while for Yoga oriented traditions, liberation is the experience of the highest samādhi (enlightenment). For the Advaita tradition, liberation is the removal of all ignorance and realising oneself as one with the Supreme Brahman.
Within the Bhagavad Gita, sannyasa is described by Krishna as follows:
"The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga]." (18.2)[4]
[edit] Renunciation in Dharma Literature
The Dharmasūtras and Dharmaśāstras give a number of detailed rules regarding at what stage of life a person may renounce, who is entitled to renounce, and what their legal and social standing is following renunciation.
[edit] When can a person renounce?
The earliest Dharmasūtras evince a very disapproving attitude towards renunciation. The author of the earliest stage of the Baudhāyana Dharmasūtra, for example, is critical of renunciation because ascetics do not reproduce. The birth of a son was necessary for a twice-born man to repay his spiritual debt to his ancestors. Because a Vedic student (snātaka), having completed his education, is required to start a family as a householder, Baudāyana states that only the householder's āśrama exists for him.[5] It must be noted that at the time Baudāyana was composed the āśramas were most likely permanent states of life chosen after one finished his time as a snātaka, not the sequential life stages they would later become.[6]
The Vasiṣṭha and Āpastamba Dharmasūtras represent a transition from the disapproval of the idea of various āśramas (including that of the ascetic) expressed in Baudāyana and Gautama to the acceptance of the āśrama system and gradual efforts to incorporate it into the framework of texts on dharma.[7]
...
while Yājñavalkya 3.56 states that one may renounce from the householder's āśrama, provided he has paid the triple debt (to his ancestors, the Vedic sages, and the gods).
...
And, like any dead person, they cannot enter into new contractual agreements. Kauṭilya provides a clear expression of this in the Arthaśāstra when he states that transactions cannot be completed by dependents and renouncers (3.1.12). Nārada 1.159-169 includes renouncers among those who cannot be questioned as witnesses in a court case.
It is interesting to note that other rules pertaining to ascetics hinge on the spiritual power they were believed to have acquired through their austerities. The Bṛhaspatismṛti, at 1.27, warns the king to have a proxy, and specifically someone schooled in the three Vedas, hear cases involving ascetics and others skilled in sorcery. Since ascetics were believed to have supernatural powers, incurring the anger of the losing party to such a case would have been viewed as potentially threatening to a king's life. What is more important to the larger discussion of ascetics and Ancient Indian law, however, is the acknowledgment that cases could and sometimes did involve ascetics, despite their legally and socially dead status.
...
http://en.wikipedia.org/wiki/Dvija
...
Dvija, is the second stage in the stages of a Vedic follower (also known as Brahmin) goes through. A Dvija is governed by his Karma ( to be taken in this context as disciplined actions). His conduct is a cultured conduct. His life is governed by Dharma-Adharma (right and wrong), Karya-Akaryam (good and bad deeds) and Vidhi-Nisheda (Prescribed and Proscribed actions) as determined by Sastra Pramana. A Dvija does what he ought to do rather than what he wants to do. He does not avoid what he dislikes rather he avoids what ought to be avoided.
[edit] Stages of life
The "stages of life for a twice-born man" or Ashrama are discussed in the Hindu Manusmriti. This concept says that a member of the Dvija (twice-born) castes (Brahmin, Kshatriya, and Vaishya) are to undergo four periods of life: first,
as a student Brahmacharya;
then, as a householder Grihastha;
then, he shall live in retirement Vanaprastha; and
finally, as an ascetic Sanyasi.
The Manusmriti goes into some detail, regarding what is expected of an individual during each stage.
...
Categories: Hindu theology stubs Titles and occupations in Hinduism
***
http://en.wikipedia.org/wiki/Āśrama
...
The Ashram system is believed by the Hindus to lead to a fulfillment of the four aims of life, namely
Dharma (righteousness),
Artha (wealth),
Kama (desires, passions, emotions, drives, incentives) and
Moksha (liberation).
...
http://en.wikipedia.org/wiki/Bodhisattva
... means either "enlightened (bodhi) existence (sattva)" or "enlightenment-being" or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one (satva) for enlightenment (bodhi)". Another translation is
"Wisdom-Being".[1]
modest-being ? rather than L
The various divisions of Buddhism understand the word bodhisattva in different ways, but especially in Mahayana Buddhism, it mainly refers to a being that compassionately refrains from entering nirvana in order to save others.
...
will attain enlightenment as a disciple of a Buddha.
[edit] Mahayana Buddhism
Mahayana Buddhism, on the other hand, regards the Bodhisattva as a person who already has a considerable degree of enlightenment and seeks to use their wisdom to help other human beings to become liberated themselves. In this understanding of the word the Bodhisattva is an already wise person who uses skillful means to lead others to see the benefits of virtue and the cultivation of wisdom.
The Mahayana encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all sentient beings. Indelibly entwined with the Bodhisattva Vow is parinamana (Sanskrit; which may be rendered in English as "merit transference").
In Mahayana Buddhism life in this world is compared to people living in a house that is on fire[2]. They take this world as reality pursuing worldly projects and pleasures without realising that the house is on fire and will soon burn down (the inevitability of death). A Bodhisattva is the one who has determination to free sentient beings from samsara with the cycle of death, rebirth and suffering. This type of mind is known as bodhicitta; Sanskrit for mind of awakening. Bodhisattvas take bodhisattva vows in order to progress on the spiritual path towards buddhahood.
...
speak of bodhisattvas renouncing Buddhahood.
...
help sentient beings in the process of achieving buddhahood. They are:
- King-like Bodhisattva - one who aspires to become buddha as soon as possible and then help sentient beings in full fledge;
- Boatman-like Bodhisattva - one who aspires to achieve buddhahood along with other sentient beings and
- Shepherd-like Bodhisattva - one who aspires to delay buddhahood until all other sentient beings achieve buddhahood. Bodhisattvas like Avalokiteshvara, Shantideva among others are believed to fall in this category.
...
Tibetan doctrine (like Theravada, for different reasons) recognizes only the first of these, holding that Buddhas remain in the world, able to help others, so there is no point in delay. The Dalai Lama notes:: "These are indications of the style of the altruistic motivation for becoming enlightened; in actual fact, there is no way that a Bodhisattva either would want to or could delay achieving full enlightenment. As much as the motivation to help others increases, so much closer does one approach Buddhahood."[3]
East Asian doctrinal traditions tend to emphasize the second and/or third, the idea of deliberately refraining from becoming a Buddha, perhaps forever.
...
