ry selves don't. Buddha wants us to see that the only things that make the past and the future alive is memory and anticipation. The idea of the self could be a sequence of stills, like snapshots lined up for a lifetime. Buddha says when examined, you will realize that they don't make a movie, they simply exist of themselves. Meditative experience will slow the "movie" down, and you will recognize these stills for what they are, each frame can be decomposed. No one piece of a dog is the dog. The tail isn't a dog, it's wet nose isn't a dog, just the same as no piece of 'the self' is 'the self'. Another nice example is the example of the tornado; a whirling turmoil of things, being picked up and discarded, much like the self. This is evidence of the disunity of the self at a time. Self deception wouldn't be possible if this weren't true. My alarm clock is 25 minutes fast, and if it weren't I would never make it to class. How is it possible to 'trick' myself day after day? I know my clock is fast. Why does it work? It seems foolish that I should jump out of bed at the sight of 9:40 as though I'm going to be late. I wanted to start this paper much sooner than I did, why did I experience weakness of will? Damn the disunity! Where was the part of me that wanted to have a good start on this paper while the other part was at my boyfriends house watching movies and kicking back? Buddhist psychology identifies the self as having 5 parts or skandas. The first of these being form. This part sees the physical world in terms of patches of color, and sequences of sound. This part of the self is experienced externally, where each sense is fused into it's primary function in each 'still'. The second Skanda is feelings. These are the sensations that change the body schema, and register feelings on basic catagories like pleasant, unpleasant, or neutral. The third skanda is Recognition. This skanda deals primarily with the concepts of 'self' ...
