Vai vai vai...
Dveeseles ir tieshi tik cik veelamies, lai buutu. Jo tie esam mees pashi...=)

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blēņas, nekādas dvēseles nav

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kaa ta nav?
Piedod, bet kaa tad tu juuti un apzinies? Nervi? Esmu biologjijas fans un to nevar izskaidrot ar n-tajaam nervu shuunaam...

Pee, pee, pee, pie tam es veel ticu tam augstaakajam. Tu?

It sevishkji, kad skatos, kaa aust sauliite.

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sajūtas un sajūtu apziņas

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bet tieshi taa jau arii ir dveesele...

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nē, ja godīgi, tās ir piecas dažādas esamības kategorijas, kuru savienošanās rezultātā veidojas persona vai dzīvā būtne

The Buddhist view is that every individual is an entity composed of five categories of phenomena or qualities that may be thought of as aggregates, skandhas in Sanskrit; sometimes translated as heaps or accumulations.

The Five Skandhas, also called Formations are:

1. form (rupa)
2. apperception or sensibility
3. perception
4. volition, will
5. consciousness

1. Form is composed of matter made up of four elements: earth, water, fire, wind.

2. Apperception or sensibility is derived from the sense organs:

1. eye enables sight
2. ear enables sound
3. nose enables odour
4. tongue enables taste
5. "body" enables touch
6. mind enables the experiences of the five organs above, but also of its own objects called, like the word for the Teachings, dharma s ('facts').

This set of pairs, ie. organ + function, is known as the Twelve (12) Bases of Consciousness.

3. Perception is a product of the six externals above: sight, sound, etc. It is the individual's processing of the 12 bases to 'feel' the environment. [This skandha is sometimes referred to as 'feeling' though that word could be used in an vague way for any of the skandhas from 2 through 4.]

4. Volition [samskara] is the reaction of the will to the objects and may produce aversion, attraction, etc. In other words, the feeling as basis for emotion.

5. Consciousness [vijnana] grasps the qualities of the six objects. It creates a third member of the sets in 2 above. These are designated Visual consciousness, Auditory consciousness, and so on, ending with Mental consciousness. The eighteen now, are called the Eighteen (18) Elements [dhatu].

These five aggregates or formations, the skandas, are not ultimate and eternal in nature but are conditioned. They arise from causes and circumstances. Like all phenomena, they come and go; endure and change and disappear.

Since we are composed of these, we are impermanent. There is no part of us that is eternal. We cannot logically say, "That is mine; I am that; that is my Self"

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Ja, ja! Un ieprieksheejaa dziivee Tu biji skudruks, bet naakoshajaa varbuut buusi suns..;)P

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un tu - degsi elles ugunīs vai skraidīsi pa mākoņiem ar arfu rokās? :)

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Elles uguniis es degu sheit:)

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