Immortality of Soul

09/04/2011 Comments Off on Immortality of Soul

Immortality: not mortal; deathless; living or lasting forever. Soul: an entity which is regarded as being the immortal or spiritual part of the person and, though having no physical or material reality, is credited with the functions of thinking and willing, and hence determining all behavior.

[1] That Wise One is not born, neither does he die; he came not from anywhere, neither is he anyone; he is unborn, he is everlasting, he is ancient and sempiternal, he is not slain in the slaying of the body.
[Katha Upanishad 2:18]

[2] If the slayer think that he slays, if the slain think that he is slain, both of these have not the knowledge. This slays not, neither is He slain.
( Katha Upanishad 2:19)

[3]Some say this Atman2 is slain, and others call It the slayer: They know nothing. How can It slay or who shall slay It?3
(Bhagavad Gita 2:20)

Religious Science (Science of Mind)
[1] The Universal Truth about life is that life never ends. What we call death is simply the changing of one form of life for another. Death, the belief and perception that life must come to an end, is a human concept. As in birth the invisible becomes visible, so in dying the visible agains becomes invisible. Life continues on another plane when the body has outlived its usefulness.
(Source – Foundational Class workbook [short form], 1993 revision, #9 of 10 Core Concepts, website publication)

[2] ”Death is not only a function of Life but a part of the balance of Life. Every inlet must have some kind of outlet, for the whole of nature is governed by reciprocal laws, and death brings about a release of greater life.”
(Rocco A Errico, DD, “Light from the Language of Jesus”, Science of Mind Magazine, Aug 1984)

[1] The soul is immortal.
(Guru V, GauriI Rag)

[2] The soul neither dies, Nor can it be destroyed.
(Guru V, Gond Rag)

O Indra, this body is mortal, always held by death. It is the abode of the Self which is immortal and incorporeal. The embodied self is the victim of pleasure and pain. So long as one is identified with the body, there is no cessation of pleasure and pain. But neither pleasure nor pain touches one who is not identified with the body.

The wind is without body; the cloud, lightning and thunder are without body. Now, as these, arising from yonder akasa and reaching the highest light, appear in their own forms, so does this serene Being, arising from this body and reaching the Highest Light, appear in His own form. In that state He is the Highest Person. There He moves about, laughing, playing, rejoicing-be it with women, chariots, or relatives, never thinking of the body into which he was born. As an animal is attached to a cart, so is the prana (i.e. the conscious self) attached to the body.
Chhandogya Upanishad 8.12.1-3

In a dream one can see his own head being cut off and thus understand that his actual self is standing apart from the dream experience. Similarly, while awake one can see that his body is a product of the five material elements. Therefore it is to be understood that the actual self, the soul, is distinct from the body it observes and is unborn and immortal.
Srimad Bhagwatam 12.5.4


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