Sielos fenomenolgijos įvadas
LTSiame darbe bus kalbama apie sudėtingą ir daugiasluoksnį sielos fenomeną senosiose pasaulio religijose. Tyrime vadovausiuosi religijos fenomenologijos metodais, visų pirma - medžiagos grupavimu, sklaidymu, klasifikacija. Ypač didelę reikšmę turi skyrius apie lietuvių sielos sampratą; būtent nuo jo pradėsime indoeuropiečių, vėliau ir pasaulio religijų sielos sampratų klasifikaciją. Sis skyrius bus pačios didžiausios apimties, tačiau darbo formaliosios struktūros požiūriu jis visiškai toks pat lygiateisis kaip ir kitų tautų sielos sampratas nagrinėjantys skyriai. Tad pateikiama studija yra ir pasaulio religijose egzistavusių sielos sampratų klasifikacijos bandymas, akcentuojant indoeuropiečių ir konkrečiai lietuvių mokymus apie sielą, o kartu - ir lietuvių sielos sampratos įvedimas į indoeuropiečių ir pasaulio religijose egzistavusį sielos sampratų kontekstą. Suprantama, kuklios pretenzijos į medžiagos universalumą nereiškia, kad autorius siekia universalių ir galutinių išvadų. Tiesiog religijos fenomenologijos metodas kitokio būdo nesiūlo - kiekvienas reiškinys nagrinėjamas tik pasauliniame kontekste. Darbo pradžioje, išdėstydamas religijų istorijos medžiagą, sąmoningai vengsiu bet kokių komentarų ir pernelyg ankstyvų išvadų. Skyrių pabaigoje pateikiamos klasifikacijos bus tik pirminės ir apims pačius bendriausius dėsningumus. Apskritai darbe bus stengiamasi daugiausia vien tik fiksuoti sielos fenomeno raišką, stebėti, kaip sielos sąvoka pasirodo įvairiose religijose bei kultūrose. [Iš teksto, p. 49]
ENThe paper presents an attempt to determine the concept of the soul of the Lithuanian and other Indo-European nations by the methods of religion phenomenology and to introduce it into the general context of the concept of the soul in the world’s religions. According to the Lithuanian tradition, the concept of the soul consists of five components, i. e. of a shadow soul, a breathing soul, the shape of the deceased, a substitute and an immortal soul. Among Indo-European countries, the concept of the soul closest to the Lithuanian concept seems to be that of Iranian Aryans, though one can find close images in the Balkan nations (especially related to the shadow part of the soul) and in India (in Upinishad and Brahman) as well. It should be empharized that the exceptional feature of the Indo-European nations is the fact that the soul consists of five elements. In India Usanishad devides man into five elements, and in the cases with more numerous elements, they may be grouped in three fives. Pinda Upanishad directly states: „penktam idam sarvam“ - „everything is in the five“. Even Vedas, though presenting no clearer concept of the soul, asvertain that gods create man as a five-fold victim. The Scandinavian gods in „Edda“ give five presents to the man they create as well. The religion of Iranian Aryans („Avesta“) also devides the soul of man into five parts, which in its essence corresponds to the five of the Lithuanian concept of the soul, except the fact that the latter lacks a clearer transcendental correspondence of the spiritual principle of the Iranian daena.It should be noted that vivid parallels to the Indo-European and in particular to the Lithuanian concept of the soul, can be traced in the Ugro-Finn nations, especially in the Nenetz and Finnish concepts. There is every reason to believe that it is the influence of the Balts, because the Balts became the neighbours of the Ugro-Finns not later than in the second half of 3rd millenuim B. C. and have remained as such till nowadays. All the concepts of the soul of the world’s nations are associated in one or another way with some physiological function of the body (shadow, body, breathing, drea, etc. souls) and are imagined to be in some respect as material phenomena. On the other hand, their materiality is not fundamental: the soul is very often characterized as „fog”, „wind“, „shadow“ or some tiny thing (grain, piece of coal), i. e. its materiality is somewhat much weaker. Anyway, the concept of a pure soul does not seem to have existed in the concept of the soul of old nations. This idea seems to be attainable only in monotheistic religions. Still, religions of nations are quite positive that the soul always needs a certain carrier and it does not exist and cannot appear „by itself“. These universal motives might take root only in the outlook ignorant of the image of the transcendental world (the level of this outlook would be close to that which is dealt with in animism and tosemism theories) and which „on this side“ or „on that side“ coincided in one and the same world.That kind of outlook saw the deceased reborn in the shape of animals „here and now“, therefore the most common images of the soul seem to have been at that period of time those of a bird or beaist (nestling or young beast) among all the nations. The paper makes an attempt to prove that the concepts of religion of the nations are associated in one or another way with eight possible types of the soul and that the concepts of the soul of concrete groups or regions of nations are usually „arranged out of two, three or more eventually possible variants. [From the publication]
