Ayia's Journey

Let us not be confused. The greatest plague for our subconscious is Christian values. The morality of the God fearing sinner is such that our greatest guilt’s are spun against us. Barely under the surface that thing you should do, thought you shouldn’t have. But nonetheless, ready at hand at any moment. The film III is about Ayia’s journey to safe her sister (Mirra). Enlisting the help of a local priest to guide her on a journey to uproot the psychological cause of her sisters sickness.
Ayia’s and Mirra’s mother has fallen victim to a plague that has come to a small Russian town. The sisters are in a state of despair. The doctors advice to quaritine and the priests offer of prayer is of little use to the sisters and only angers Mirra. After the mother dies, Mirra is develops systems of the mysterious plague. Ayia carries Mirra
These fears, the priest explains, are the cause of Mirra’s sickeness. Is this not unlike dark ages medicine where demon’s are thought to possess the sick?
What this means is that Mirras’s psychological burdens are responsible for her succumbing to the plague. Ayia’s journey leads her to find three great fears hidden in the back of Mirra’s mind. She blames herself for her mothers death, She was raped by her step father and blames her self, and her greatest fear is losing her sister.
The problem is that when the priest locates the cause for Mirra’s sickness in her fears he also locates the cause for Mirra’s plight in Mirra herself. The priest’s argument addionally adds a blame exteranal to Mirra’s psychological. A sociopolitical blame from a religious social contract with a diety. The guilt is sociopolitical because it is ordained from a priest who is the main digniatary and regulator or the moral community. The priest is also and extension of a transcendental entity assumed to have total