Título original:
Spring, Summer, Fall, Winter... and Spring
De:
Kim Ki-duk
Com:
Kim Ki-duk, Yeong-su Oh, Young-min Kim
Género:
Drama
Classificação:
M/12
Outros dados:
Coreia do Sul, 2003, Cores, 103 min.
Dois monges partilham um mosteiro flutuante, num lago rodeado de montanhas. À medida que as estações se sucedem, as suas vidas tornam-se mais intensas, o que os conduz a uma enorme espiritualidade, mas também à tragédia. Sob o olhar atento do Velho Monge, um jovem monge experimenta a perda da inocência: as brincadeiras que se transformam em crueldade, o despertar do amor quando uma mulher entra no seu mundo fechado, o poder assassino do ciúme e da obsessão, o preço da redenção, a iluminação da experiência.

BARK JI-WOONG
Realizador(es)
Ki-duk Kim
Intérprete
KIM KI-DUK
Realizador(es)
KIM KI-DUK
Actor(es)
JAE-KYEONG SEO
JONG-HO KIM
Intérprete
OH YOUNG-SU
Actor(es)
YEO-JIN HA
YEONG-SU OH
YOUNG-MIN KIM
Editor
Dvd independente
Duração
96 Minutos
Extras
Selecção de Capitulos, Trailer
Formato Vídeo
Widescreen 1.78:1 anamórfico
Legendas
Português
Número de Discos
1
Género 1
Drama
Género 2
Romance
EAN
5608652025270

This film is for mature viewers only. The viewing of this film would go well with a viewing of the film "Ostrov" ("The Island") in order to compare and contrast Orthodox Christian spirituality with Buddhist spirituality.

Of particular interest in such a comparative discussion would be the concepts and experiences of suffering, asceticism, penance, dispassion, detachment, spiritual gifts/powers/energies, transcendence or overcoming the world, and death. Saint John the Theologian writes, "This is the victory that overcomes the world: even our faith." A comparison of Buddhist, monastic ritual suicide with the Orthodox Christian mortification of the mortal flesh, spiritual martyrdom, and the sealing of the senses in Holy Chrismation would yield fruitful discussion. (Compare Isaiah 58:5-8; Luke 9:23; Acts 14:22; Romans 6:1-7; 7:24-25; 8:12-17; Galatians 2:19-21; 5:16-26; Hebrews 4:9-11; First Peter 2:11; 4:1-2; James 3:13-18; Revelation 12:10-11; 14:13.) When discussing spiritual powers or manifestations (as when the Buddhist monk remotely stops the boat and later summons the boat), refer to Mark 9:38-40; First Corinthians 12:1-7; Matthew 7:21-23; Second Corinthians 11:13-15; Second Thessalonians 2:9-12; First John 3:24-4:11; and Luke 10:17-24. Also refer to statements of Saint Seraphim of Sarov regarding the working of the Holy Spirit among pagans. (See below.).

A further discussion of the significance of one's present life in relation to reincarnation of karmic energies (not of a "soul," per se, in Buddhist philosophy) versus the resurrection of the dead would be important to contemplate. Orthodox Christianity certainly espouses a belief in the interconnectedness of all things. The communion of saints in the Holy Spirit manifests this interconnectedness of God's creation. Certain spiritual phenomena manifesting a mystical connection between a living person and a deceased person are often cited as proofs of reincarnation. Such phenomena, however, need not be interpreted in this way. Spiritual affinity can exist between souls resulting in shared memories, feelings, and even physical resemblances, but such affinities should result in acts of charity, intercessory prayer, the acknowledgment of our interconnectedness, or repentance if one has attempted to access or manipulate spiritual forces through occultic practices such as "past-life regression," spiritism, or "psychic readings." In non-Christian systems, the living who resonate energetically in some way with a particular deceased person sometimes end up concluding that they themselves are the reincarnation of the deceased. It should not surprise us that demons would exploit such psycho-physical affinities between the living and the dead, even conjuring "memories of past lives," in order to deter human beings from faith in the resurrection of Christ and their own bodily resurrection with its practical implications for daily life. In Orthodox Christian understanding, such a denial of resurrection is detrimental to the whole meaning of life and the human person. We might say that such a denial actually results in the denial of personhood as having any eternal significance. For an appraisal of reincarnation and resurrection which approximates Orthodoxy see https://www.americamagazine.org/faith/2015/10/21/25-percent-us-christians-believ... . Another question to ask in this regard is, What is the difference between ego and the human person? Are they the same thing? Or different? In Orthodox Christian thought, ego and egotism divert the human person from the goal of conformity to the image of Christ's glorified Humanity. This conformity to Christ sanctifies the uniqueness of a human person.

In "Spring, Summer, Fall, Winter... and Spring," what might the rock, tied onto animals and the young monastic, represent in Buddhist thought? What might such a burden tethered to a person represent in Orthodox Christian thought? (See Genesis 3:19; Ecclesiastes 1:13-15; 3:9-12; 4:8; Isaiah 46:1-4; Matthew 23:2-4; Luke 11:46; Acts 15:10, 28; Galatians 5:1, 18; First John 5:3; Psalm 38:4; First Peter 2:1, 24; Ephesians 4:22; Hebrews 12:1-2; Matthew 11:28-30; Luke 9:23; Romans 6:5-7; 7:23-24; 8:1-2; Second Corinthians 4:17.)

Recommended reading in relation to viewing this film and "Ostrov" would be, at the very least, a synopsis of THE LADDER OF DIVINE ASCENT by Saint John Klimakos together with a reading of Saint Seraphim of Sarov's Conversation With Nicholas Motovilov. A synopsis of THE LADDER appears at https://orthodoxwiki.org/The_Ladder_of_Divine_Ascent . The conversation between St. Seraphim and Motovilov, entitled "The Acquisition of the Holy Spirit" is found at http://www.pravoslavie.ru/47866.html .

What steps of THE LADDER OF DIVINE ASCENT appear in "Ostrov" and "Spring, Summer, Fall, Winter... and Spring"?

What thematic elements of "The Acquisition of the Holy Spirit" appear in each movie?

What differences do you see between the two movies?

What elements of Buddhist spirituality are similar to Orthodox Christian spirituality?

How is Orthodox Christian spirituality different from Buddhist spirituality? ( )

Sjelden har jeg sett en så nydelig og poetisk film som denne! Ikke bare er kulissene nærmest overjordiske, der det vakre landskapet veksler mellom de ulike årstidene. Det hviler også en ro over handlingen som til og med påvirket pusten min mens jeg så den.

I de innledende scenene møter vi en eldre buddhistmunk og et barn. De bor i et flytende kloster, nederst i en dal langt, langt borte fra sivilisasjonen. Barnet leker og fryder seg, mens det piner små amfibiedyr. Den eldre munken betrakter det hele på avstand, bekymret som han naturlig nok er for guttens sjelsliv. Gjennom enkle virkemidler oppnår han at barnet forstår hvilke pinsler han påfører dyrene, og uten at han trenger å ty til formaninger opphører denne uønskede adferden. Forståelsen for livets hellighet, uansett hvilket vesen det dreier seg om, er oppnådd.

Gutten vokser til og blir en mann, og så dukker det opp en ung pike, som ikke er frisk. Etter noen uker sammen med munkene, friskner hun imidlertid til. En livgivende romanse mellom piken og den unge munken var det som skulle til. Spørsmålet er hva dette gjør med den unge munken, som har levd så beskyttet og som plutselig får livet sitt snudd fullstendig på hodet ...

Hver årstid har sin historie og sin livsvisdom. Naturen i den vakre dalen skifter farger etter årstidene, og jeg ble ganske enkelt svært betatt. Dette er en film jeg kommer til å finne frem til for å se om igjen når jeg føler at jeg har skuldrene opp mot ørene. Stemningen, de vakre kulissene, tempoet, alle temaene som gir rom for ettertanke og som jeg neppe har forstått fullt ut enda - alt dette har nærmest en terapeutisk virkning på meg. Vakkert, vakkert, vakkert!

Terningkast seks! ( )