IN: Kate O'Mara (10 August 1939 - 30 March 2014) was an English film, stage and television actress, and writer. O'Mara made her stage debut in a 1963 production of The Merchant of Venice. Her other stage roles included Elvira in Blithe Spirit (1974), Lady Macbeth in Macbeth (1982), Cleopatra in Antony & Cleopatra (1982), Goneril in King Lear (1987) and Marlene Dietrich in Lunch with Marlene (2008). Her films included two 1970 Hammer Horror films: The Vampire Lovers and The Horror of Frankenstein.

O'Mara spoke on several occasions about her experience with the casting couch. On an episode of The Word in 1994, O'Mara claimed that American producer Judd Bernard pulled down her panties during a hotel-room audition for the Elvis Presley vehicle Double Trouble. In her autobiography Vamp Until Ready: A Life Laid Bare, O'Mara described this incident and "many other close encounters with... this very unpleasant and humiliating procedure", including with a well-known television casting director, the boss of Associated Television at Elstree Studios, and the director of Great Catherine.  O'Mara continued to make television appearances throughout the 1990s, including Cluedo (1990), and playing Jackie Stone (Patsy's older sister) in two episodes of Absolutely Fabulous (1995-2003). In 2001, she had a recurring role in the ITV prison drama series Bad Girls before appearing in the short-lived revival of the soap opera Crossroads. She continued to perform on stage and in March 2008 she played Marlene Dietrich in a stage play entitled Lunch with Marlene. From August to November 2008, she played Mrs Cheveley in Oscar Wilde's stage play An Ideal Husband directed by Peter Hall and produced by Bill Kenwright. She performed in radio and audio plays. In 2000 she reprised her role as the Rani in the BBV audio play The Rani Reaps the Whirlwind, and in 2006 she made a guest appearance in the radio comedy series Nebulous.  In 2012, O'mara appeared in a theater adaptation of Agatha Christie's Death on the Nile.  She became a vegetarian and animal rights activist.

did she ever play in other movies in her late career

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input: Madhvacharya was a fierce critic of competing Vedanta schools, and other schools of Indian philosophies such as Buddhism and Jainism. He wrote up arguments against twenty one ancient and medieval era Indian scholars to help establish the foundations of his own school of thought.  Madhvacharya was fiercest critic of Advaita Vedanta, accusing Shankara and Advaitins for example, as "deceitful demons" teaching Buddhism under the cover of Vedanta. Advaita's nondualism asserts that Atman (soul) and Brahman are blissful and identical, unchanging transcendent Reality, there is interconnected oneness of all souls and Brahman, and there are no pluralities. Madhva in contrast asserts that Atman (soul) and Brahman are different, only Vishnu is the Lord (Brahman), individual souls are also different and depend on Vishnu, and there are pluralities. Madhva criticized Advaita as being a version of Mahayana Buddhism, which he regarded as nihilistic. Of all schools, Madhva focussed his criticism on Advaita most, and he wrote four major texts, including Upadhikhandana and Tattvadyota, primarily dedicated to criticizing Advaita.  Madhvacharya disagreed with aspects of Ramanuja's Vishishtadvaita. Vishishtadvaita school, a realist system of thought like Madhvacharya's Dvaita school, also asserts that Jiva (human souls) and Brahman (as Vishnu) are different, a difference that is never transcended. God Vishnu alone is independent, all other gods and beings are dependent on Him, according to both Madhvacharya and Ramanuja. However, in contrast to Madhvacharya's views, Vishishtadvaita school asserts "qualified non-dualism", that souls share the same essential nature of Brahman, and that there is a universal sameness in the quality and degree of bliss possible for human souls, and every soul can reach the bliss state of God Himself. While the older school of Vishishtadvaita asserted "qualitative monism and quantitative pluralism of souls", states Sharma, Madhvacharya asserted both "qualitative and quantitative pluralism of souls".  Shankara's Advaita school and Ramanuja's Vishishtadvaita school are premised on the assumption that all souls can hope for and achieve the state of blissful liberation; in contrast, Madhvacharya believed that some souls are eternally doomed and damned.  Madhvacharya's style of criticism of other schools of Indian philosophy was part of the ancient and medieval Indian tradition. He was part of the Vedanta school, which emerged in post-Vedic period as the most influential of the six schools of Hindu philosophy, and his targeting of Advaita tradition, states Bryant, reflects it being the most influential of Vedanta schools.

Answer this question "Who did Madvacharya agree with?"
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