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In many religions and parts of philosophy, the soul is the immaterial part of a person. It is usually thought to consist of one's thoughts and personality, and can be synonymous with the spirit, mind or self. In theology, the soul is often believed to live on after the person’s death, and some religions posit that God creates souls. In some cultures, non-human living things, and sometimes inanimate objects are said to have souls, a belief known as animism.
The terms soul and spirit are often used interchangeably, although the former may be viewed as a more worldly and less transcendent aspect of a person than the latter.
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Quotations
Confession is good for the
I have a soul. I see patterns.
Leoben (Battlestar Galactica (Reimagining))
I simply believe that some part of the human Self or Soul is not subject to the laws of
ink1" href="http://www.absoluteastronomy.com/topics/space">space and time." ~ Carl Jung
I was thrown out of college for cheating on the metaphysics exam: I looked into the soul of another boy.
Learning how to operate a soul figures to take time.
The feeling that you're losing your sould means you still have a soul to lose.
Unknown
Encyclopedia
In many religions and parts of philosophy, the soul is the immaterial part of a person. It is usually thought to consist of one's thoughts and personality, and can be synonymous with the spirit, mind or self. In theology, the soul is often believed to live on after the person’s death, and some religions posit that God creates souls. In some cultures, non-human living things, and sometimes inanimate objects are said to have souls, a belief known as animism.
The terms soul and spirit are often used interchangeably, although the former may be viewed as a more worldly and less transcendent aspect of a person than the latter. The words soul and psyche can also be treated synonymously, although psyche has relatively more physical connotations, whereas soul is connected more closely to metaphysics and religion.
Etymology
Modern English soul continue Old English sáwol, sáwel, first attested in the 8th century (in Beowulf v. 2820 and in the Vespasian Psalter 77.50), cognate to other Germanic terms for the same idea, including Gothic saiwala, Old High German sêula, sêla, Old Saxon sêola, Old Low Franconian sêla, sîla, Old Norse sála. The further etymology of the Germanic word is uncertain. A common suggestion is a connection with the word sea, and from this evidence alone, it has been speculated that the early Germanic peoples believed that the spirits of deceased rested at the bottom of the sea or similar. A more recent suggestion connects it with a root for "binding", Germanic *sailian (OE selian, OHG seilen), related to the notion of being "bound" in death, and the practice of ritually binding or restraining the corpse of the deceased in the grave to prevent his or her return as a ghost.
The word is in any case clearly an adaptation by early missionaries to the Germanic peoples, in particular Ulfila, apostle to the Goths (4th century) of a native Germanic concept, coined as a translation of Greek psyche "life, spirit, consciousness".
The Greek word is derived from a verb "to cool, to blow" and hence refers to the vital breath, the animating principle in humans and other animals, as opposed to (soma) meaning "body".
It could refer to a ghost or spirit of the dead in Homer, and to a more philosophical notion of an immortal and immaterial essence left over at death since Pindar. Latin figured as a translation of since Terence. It occurs juxtaposed to e.g. in :
- —
- Vulgate:
- KJV "And fear not them which kill the body, but are not able to kill the soul: but rather fear Him which is able to destroy both soul and body in hell."
In the Septuagint, translates Hebrew nephesh, meaning "life, vital breath", in English variously translated as "soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion"; e.g. in :
- —
- LXX
- Vulgate
- KJV "And God created great whales, and every living creature that moveth."
Paul of Tarsus used and specifically to distinguish between the Jewish notions of nephesh and ruah (also in LXX, e.g. = = = "the Spirit of God").
Life and death
In theology, when referring to the soul, the terms "life" and "death" are different and thus distinguished from the common concepts of "biological life" and "biological death." Because the soul is said to be transcendent of the material existence, and is said to have (potentially) eternal life, the death of the soul is likewise said to be an eternal death. Thus, in the concept of divine judgment, God is commonly said to have options with regard to the dispensation of souls, ranging from Heaven (ie. angels) to hell (ie. demons), with various concepts inbetween. Typically both Heaven and hell are said to be eternal, or at least far beyond a typical human concept of lifespan and time.
Religions which subscribe to non-monotheistic views, in particularly Dharmic religions, may have differing concepts, such as reincarnation, nirvana, etc.
Philosophical views
The Ancient Greeks used the same word for 'alive' as for 'ensouled'. So the earliest surviving western philosophical view might suggest that the terms soul and aliveness were synonymous - perhaps not that having life universally presupposed the possession of a soul as in Buddhism, but that full "aliveness" and the soul were conceptually linked.
Francis M. Cornford quotes Pindar in saying that the soul sleeps while the limbs are active, but when one is sleeping, the soul is active and reveals in many a dream "an award of joy or sorrow drawing near".
Erwin Rohde writes that the early pre-Pythagorean belief was that the soul had no life when it departed from the body, and retired into Hades with no hope of returning to a body.
Socrates and Plato
Plato, drawing on the words of his teacher Socrates, considered the soul as the essence of a person, being, that which decides how we behave. He considered this essence as an incorporeal, eternal occupant of our being. As bodies die the soul is continually reborn in subsequent bodies. The Platonic soul comprises three parts:
- the logos (mind, nous, or reason)
- the thymos (emotion, or spiritedness, or masculine)
- the eros (appetitive, or desire, or feminine)
Each of these has a function in a balanced and peaceful soul.
The logos equates to the mind. It corresponds to the charioteer, directing the balanced horses of appetite and spirit. It allows for logic to prevail, and for the optimisation of balance.
The thymos comprises our emotional motive, that which drives us to acts of bravery and glory. If left unchecked, it leads to hubris – the most fatal of all flaws in the Greek view.
The eros equates to the appetite that drives humankind to seek out its basic bodily needs. When the passion controls us, it drives us to hedonism in all forms. In the Ancient Greek view, this is the basal and most feral state.
Aristotle
Aristotle, following Plato, defined the soul as the core essence of a being, but argued against its having a separate existence. For instance, if a knife had a soul, the act of cutting would be that soul, because 'cutting' is the essence of what it is to be a knife. Unlike Plato and the religious traditions, Aristotle did not consider the soul as some kind of separate, ghostly occupant of the body (just as we cannot separate the activity of cutting from the knife). As the soul, in Aristotle's view, is an actuality of a living body, it cannot be immortal (when a knife is destroyed, the cutting stops). More precisely, the soul is the "first actuality" of a naturally organized body. This is a state, or a potential for actual, or 'second', activity. "The axe has an edge for cutting" was, for Aristotle, analogous to "humans have bodies for rational activity", and the potential for rational activity thus constituted the essence of a human soul. Aristotle used his concept of the soul in many of his works; the De Anima (On the Soul) provides a good place to start to gain more understanding of his views.
There is on-going debate about Aristotle's views regarding the immortality of the human soul; however, Aristotle makes it clear towards the end of his De Anima that he does believe that the intellect, which he considers to be a part of the soul, is eternal and separable from the body.
Aristotle also believed that there were four parts (understood as powers) of the soul. The four sections are the calculative part and the scientific part on the rational side; these are used for making decisions. The desiderative part and the vegetative part on the irrational side, responsible for identifying our needs.
Avicenna and Ibn al-Nafis
Following Aristotle, the Persian Muslim philosopher-physicians, Avicenna and Ibn al-Nafis, further elaborated on the Aristotelian understanding of the soul and developed their own theories on the soul. They both made a distinction between the soul and the spirit, and in particular, the Avicennian doctrine on the nature of the soul was influential among the Scholastics. Some of Avicenna's views on the soul included the idea that the immortality of the soul is a consequence of its nature, and not a purpose for it to fulfill. In his theory of "The Ten Intellects", he viewed the human soul as the tenth and final intellect.
While he was imprisoned, Avicenna wrote his famous "Floating Man" thought experiment to demonstrate human self-awareness and the substantiality of the soul. He told his readers to imagine themselves suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argues that, in this scenario, one would still have self-consciousness. He thus concludes that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance. This argument was later refined and simplified by René Descartes in epistemic terms when he stated: "I can abstract from the supposition of all external things, but not from the supposition of my own consciousness."
Avicenna generally supported Aristotle's idea of the soul originating from the heart, whereas Ibn al-Nafis on the other hand rejected this idea and instead argued that the soul "is related to the entirety and not to one or a few organs". He further criticized Aristotle's idea that every unique soul requires the existence of a unique source, in this case the heart. Ibn al-Nafis concluded that "the soul is related primarily neither to the spirit nor to any organ, but rather to the entire matter whose temperament is prepared to receive that soul" and he defined the soul as nothing other than "what a human indicates by saying 'I'".
Thomas Aquinas
Following Aristotle and Avicenna, St. Thomas Aquinas understands the soul as the first principle, or act, of the body. However, his epistemological theory required that, since the intellectual soul is capable of knowing all material things, and since in order to know a material thing there must be no material thing within it, the soul was definitely not corporeal. Therefore, the soul had an operation separate from the body and therefore could subsist without the body. Furthermore, since the rational soul of human beings was subsistent and was not made up of matter and form, it could not be destroyed in any natural process. The full argument for the immortality of the soul and Thomas's elaboration of Aristotelian theory is found in Question 75 of the Summa Theologica.
James Hillman
Although the words soul and spirit are often viewed as synonyms, psychologist James Hillman argues that they can refer to antagonistic components of a person. Summarizing Hillman's views, author and psychotherapist Thomas Moore associates spirit with "afterlife, cosmic issues, idealistic values and hopes, and universal truths," while placing soul "in the thick of things: in the repressed, in the shadow, in the messes of life, in illness, and in the pain and confusion of love." Hillman believes that religion—especially monotheism and monastic faiths—and humanistic psychology have tended to the spirit, often at the unfortunate expense of soul. For, again to quote Moore, to transcend the "lowly conditions of the soul...is to lose touch with the soul, and a split-off spirituality, with no influence from the soul, readily falls into extremes of literalism and destructive fanaticism."
Hillman's archetypal psychology is in many ways an attempt to tend to the oft-neglected soul, which Hillman views as the "self-sustaining and imagining substrate" upon which consciousness rests, and "which makes meaning possible, [deepens] events into experiences, is communicated in love, and has a religious concern" as well as "a special relation with death." Departing from the Cartesian dualism "between outer tangible reality and inner states of mind," Hillman takes the Neoplatonic stance that there is a "third, middle position" in which soul resides. Archetypal psychology acknowledges this third position by attuning to, and often accepting, the archetypes, dreams, myths, and even psychopathologies through which soul, in Hillman's view, expresses itself.
Religious views
Bahá'í beliefs
The Bahá'í Faith affirm that "the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel."
Bahá'u'lláh stated that the soul not only continues to live after the physical death of the human body, but is, in fact, immortal. Heaven can be seen partly as the soul's state of nearness to God; and hell as a state of remoteness from God. Each state follows as a natural consequence of individual efforts, or the lack thereof, to develop spiritually. Bahá'u'lláh taught that individuals have no existence previous to their life here on earth and the soul's evolution is always towards God and away from the material world.
Buddhist beliefs
The Buddha taught that there is no permanent self in the conventional sense (anatta), what most people call self is a delusion or wrong view. In reifying the changing self, people are not seeing things as they really are, (principally; lacking experiential insight of the five aggregates of clinging).
Buddhism teaches that all things are impermanent, in a constant state of flux; all is transient, and no abiding state exists by itself . This applies to humanity, as much as to anything else in the cosmos; thus, there is no unchanging and abiding self. Our sense of "I" or "me" is simply a sense, belonging to the ever-changing entity, that (conventionally speaking) is us, our body, and mind. This expresses in essence the Buddhist principle of anatta (Pali; Sanskrit: anatman).
Buddhist teaching holds that a notion of a permanent, abiding self is a delusion that is one of the root causes for human conflict on the emotional, social, and political levels. They add that understanding of anatta ("not-self" or "no soul") provides an accurate description of the human condition, and that this understanding allows us to pacify our mundane desires. Buddhists can speak in conventional terms of the self as a matter of convenience, but only under the conviction that ultimately we are changing entities. In death, the body and mind disintegrate; if the disintegrating mind is still in the grip of delusion, it will cause the continuity of the consciousness to bounce back an arising mind to an awaiting being, that is, a fetus developing the ability to harbor consciousness. Thus, in some Buddhist sects, a being that is born is neither entirely different, nor exactly the same, as it was prior to rebirth.
In some Mahayana Buddhist schools, particularly Tibetan Buddhism, the view is that there are 3 minds: Very-Subtle-Mind, which isn't disintegrated in incarnation-death; Subtle-Mind, which is disintegrated in death, and is "dreaming-mind" or "unconscious-mind"; and Gross-Mind. Gross-Mind doesn't exist when one is sleeping, so it is more impermanent even than Subtle-Mind, which doesn't exist in death. Very-Subtle-Mind, however, does continue, and when it "catches on" or coincides with phenomena again, a new Subtle-Mind emerges, with its own personality/assumptions/habits and that someone/entity experiences the karma on that continuum that is ripening then.
One should note the polarity in Tibetan Buddhism between shes-pa (the principle of consciousness) and rig-pa (pure consciousness equal to Buddha-nature). The concept of a person as a tulku provides even more controversy. A tulku has, due to heroic austerities and esoteric training (or due to innate talent combined with great subtle-mind commitment in the moment of death), achieved the goal of transferring personal "identity" (or nature/commitment) from one rebirth to the next (for instance, Tibetans consider the Dalai Lama a tulku). The mechanics behind this work as follows: although Buddha-nature does not incarnate, the individual self comprises skandhas, or components, that undergo rebirth. For an ordinary person, skandhas cohere in a way that dissolves upon the person's death. So, elements of the transformed personality re-incarnate, but they lose the unity that constitutes personal selfhood for a specific person. In the case of tulkus, however, they supposedly achieve sufficient "crystallization" of skandhas in such a manner that the skandhas do not entirely "disentangle" upon the tulku's death; rather, a directed reincarnation occurs. In this new birth, the tulku possesses a continuity of personal identity/commitment, rooted in the fact that the consciousness or shes-pa (which equates to a type of skandha called vijnana) has not dissolved after death, but has sufficient durability to survive in repeated births. Since, however, subtle-mind emerges in incarnation, and gross-mind emerges in periods of sufficient awareness within some incarnations, there isn't really any contradiction: very-subtle-mind's original nature, that is irreducible mind / clarity whose function is knowing, doesn't have any "body", and the coarser minds that emerge "on" it while it drifts/wanders/dreams aren't continuous. Any continuity of awareness achieved by tulku is simply a greater continuity than is achieved by/in a normal incarnation, as it continues across several, is only a difference of degree.
Many modern Buddhists, particularly in Western countries, reject the concept of rebirth or reincarnation as incompatible with the concept of anatta, and typically take an agnostic stance toward the concept. Stephen Batchelor discusses this issue in his book Buddhism Without Beliefs. Others point to research done at the University of Virginia as proving that at least some people are reborn.
However, the question arises: if a self does not exist, who thinks/lives now? Some Buddhist sects hold the view that thought itself thinks: if you remove the thought, there's no thinker (self) to be found. A detailed introduction to this, and to other basic Buddhist teachings, appears in What the Buddha taught by the Buddhist monk Walpola Rahula.
Others note that the Buddha also warned against thinking "I have no self."
Some say that the self endures after death, some say it perishes. In the Theravada Buddhist view, both are wrong and their error is most grievous. Theravadins believe that if one says the self is perishable, the fruit they strive for will perish too, and at some time there will be no hereafter. Good and evil would be indifferent. This salvation from selfishness is without merit. Theravada Buddhism's stance on many beliefs of soul after Death are explained in the Brahmajala Sutta.
Christian beliefs
In the Wisdom tradition of ancient Israel, is the statement "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it" (Ecclesiastes 12:7). Nowhere, however, in the Jewish scriptures, is there a notion of the soul existing apart from its embodiment in the individual person. References to the soul's origin include Genesis 2:7 ("And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.") and 1 Corinthians 15:45 ("And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit.")
Christians tend to understand the soul in moral rather than philosophical terms. In this understanding, when people die their souls, which have been formed (or malformed) by the good or evil deeds that the person has done, will be judged by God as being worthy or unworthy of salvation. Though virtually all branches of Christianity – evangelical, mainline Protestants, Catholics and Eastern Orthodox – teach that Jesus Christ plays a decisive role in this salvific process, the specifics of that role and the part played by individual persons or ecclesiastical rituals and relationships, is a matter of wide diversity in official church teaching, theological speculation and popular practice. Some Christians also believe that if one has not repented of their sins, they will go to Hell and suffer eternal separation from God. Variations also exist on this theme, e.g., some which hold that the unrighteous soul will be destroyed instead of suffering eternally. Others recognize the not only righteous as those who will equally inherit eternal life in Heaven and enjoy eternal fellowship with God, but include babies and those with cognitive or mental impairments, as well as all the righteous saints who lived before Jesus Christ came.
Various opinions
Some Christians regard the soul as the immortal essence of a human – the seat or locus of human will, understanding, and personality – and that after death, God either rewards or punishes the soul. Different groups dispute whether this reward/punishment depends upon doing good deeds, or merely upon believing in God and in Jesus.
Other Christians reject the idea of the immortality of the soul, citing the Apostles Creed's reference to the "resurrection of the body" (the Greek word for body is soma s?µa, which implies the whole person, not sarx sa??, the term for flesh or corpse). They consider the soul to be the life force, which ends in death and is restored in the resurrection. Theologian Frederick Buechner sums up this position in his 1973 book Whistling in the Dark: "...we go to our graves as dead as a doornail and are given our lives back again by God (i.e., resurrected) just as we were given them by God in the first place."
Augustine, one of western Christianity's most influential early Christian thinkers, described the soul as "a special substance, endowed with reason, adapted to rule the body". Some Christians espouse a trichotomic view of humans, which characterizes humans as consisting of a body (soma) , soul (psyche), and spirit (pneuma), however the majority of modern Bible scholars point out how spirit and soul are used interchangeably in many biblical passages, and so hold to dichotomy: the view that each of us is body and soul. Paul said that the "body wars against" the soul, and that "I buffet my body", to keep it under control. Philosopher Anthony Quinton said the soul is a "series of mental states connected by continuity of character and memory, [and] is the essential constituent of personality. The soul, therefore, is not only logically distinct from any particular human body with which it is associated; it is also what a person is". Richard Swinburne, a Christian philosopher of religion at Oxford University, wrote that "it is a frequent criticism of substance dualism that dualists cannot say what souls are.... Souls are immaterial subjects of mental properties. They have sensations and thoughts, desires and beliefs, and perform intentional actions. Souls are essential parts of human beings..."
The origin of the soul has provided a sometimes vexing question in Christianity; the major theories put forward include soul creationism, traducianism and pre-existence. According to creationism, each individual soul is created directly by God, either at the moment of conception or some later time (identical twins arise several cell divisions after conception, but no one would deny that they have whole souls). According to traducianism, the soul comes from the parents by natural generation. According to the preexistence theory, the soul exists before the moment of conception.
Roman Catholic beliefs:
- The present Catechism of the Catholic Church defines the soul as "the innermost aspect of humans, that which is of greatest value in them, that by which they are most especially in God's image: 'soul' signifies the
spiritual principle in humans." At the moment of death, the soul goes either to Purgatory, Heaven, or Hell. Purgatory is a place of atonement for sins that one goes through to pay the temporal punishment for post-baptismal sins that have not been atoned for by sufferings during one's earthly life. This is distinct from the atonement for the eternal punishment due to sin which was affected by Christ's suffering and death. The Catholic Church teaches the creationist view of the origin of the soul: "The doctrine of the faith affirms that the spiritual and immortal soul is created immediately by God."
See also Limbo
Other Christian beliefs:
- Eastern Orthodox views are somewhat similar in essence to Catholic views but different in specifics, specifically about what happens after death: after death, the soul is judged individually by God, and then sent to either Abraham's Bosom (temporary paradise) or Hades (temporary torture). At the Last Judgment, God judges all people who have ever lived. Those deemed good at that time go to Heaven (permanent paradise) or Hell (permanent torture).
- Protestants generally believe in the soul's existence but do not generally believe in Purgatory. Protestant views on other issues are more varied.
- The soul sleep theory states that the soul goes to "sleep" at the time of death, and stays in this quiescent state until the Last Judgment.
- The "absent from the body, present with the Lord" theory states that the soul at the point of death, immediately becomes present at the end of time, without experiencing any time passing between. There are some, however, who believe this theory to be invalid. This group would argue that the Apostle Paul was merely saying that he would rather be present with the Lord versus living in his earthly body.
- The Christadelphians believe that we are all created out of the dust of the earth and became living souls once we received the breath of life based on the Genesis 2 account of humanity's creation. They believe that we are mortal and when we die our breath leaves our body, our bodies return to the soil. They believe that we are mortal until the resurrection from the dead when Christ returns to this earth and grants immortality to the faithful. In the meantime, the dead lie in the earth in the sleep of death until Jesus comes.
- Seventh-day Adventists believe that the main definition of the term "Soul" is a combination of spirit (breath of life) and body, disagreeing with the view that the soul has a consciousness or sentient existence of its own (see soul sleep). They affirm this through Genesis 2:7 "And (God) breathed into his nostrils the breath of life; and man became a living soul."
- Latter-day Saints When the body and spirit are connected in mortality, this is the Soul of Man (Mankind). Church members believe that the soul is the union of a spirit, which was previously created by God, and a body, which is formed by physical conception later.
- Jehovah's Witnesses view the Hebrew word "nephesh" in its literal concrete meaning of 'breath', making a person who is animated by the 'spirit of God' into a living Breather, rather than a body containing an invisible entity such as in the popularized concept of Soul. Spirit is the life force or the power that animates life symbolized by the Hebrew word "ruach" (Greek, "pneuma") which has the literal meaning of wind. Thus, Soul is used by them to mean a person rather than an invisible core entity associated with a spirit or a force which leaves the body at or after death. This is in line with their belief that Hell represents the grave and the possibility of eternal death for unbelievers rather than eternal torment.
Hindu beliefs
In Hinduism, the Sanskrit words most closely corresponding to soul are "Jiva/Atma", meaning the individual soul or personality, and "Atman", which can also mean soul. The Atman is seen as the portion of Brahman. GOD is described as Supreme soul. Hinduism contains many variant beliefs on the origin, purpose, and fate of the soul. For example, advaita or non-dualistic conception of the soul accords it union with Brahman, the absolute uncreated (roughly, the Godhead), in eventuality or in pre-existing fact. Dvaita or dualistic concepts reject this, instead identifying the soul as part and parcel of Supreme soul (GOD), but it never lose its identity. That is where we as an individual get an identity. According to scriptures, this identity exists eternally; the soul never dies. It only transmigrates from one body to other body.
The Bhagavad Gita, one of the most significant puranic scriptures, refers to the spiritual body or soul as Purusha (see also Sankhya philosophy). The Purusha is part and parcel of God, is unchanging (is never born and never dies), is indestructible, and, though essentially indivisible. It is made up of three components:
(i) Sat (truth or existence)
(ii) Chit (consciousness or knowledge)
(iii) Ananda (bliss)
It has form "Vigrha".
Presence of soul is perceived by its consciousness. According to Bhagavad Gita, all living entities are soul proper. When soul leaves the body, then it is called death. That means, DEATH is transmigration of soul from one body to another body Bhagavad Gita. Soul transmigrates from one body to another body based on their Karmic[performed deeds] reactions.
Islamic beliefs
According to few verses from Qur'an though the following information can be deduced: In part 15 verse 29 , the creation of humans involves Allah "breathing" souls into them. This intangible part of an individual's existence is "pure" at birth. It has the potential of growing and achieving nearness to God if the person leads a righteous life (to be noted: this is a sufi perspective of the soul which is also held by a large majority of Sunni and Shia lay Muslims but which cannot be directly supported by the Quranic texts or Mutawatir Ahadith except with extremely free interpretations and influence of other religions and philosophies). At death, the person's soul transitions to an eternal afterlife of bliss, peace and unending spiritual growth until the day of judgement where both the body and soul are reunited for judgement at which point the person is either rewarded by going to heaven if they have followed God's commands or punished if they have disobeyed him (Qur'an 66:8, 39:20 , ).
From the Hadith we understand that Allah assigns an Angel to "breathe" soul into an embryo after 40 days of pregnancy.
Generally, it is believed that all living beings comprise two aspects during their existence: The physical (being the body) and the non-physical (being the soul). The non-physical aspect, namely the soul, is one's soul-related activities like his/her feelings and emotions, thoughts, conscious and sub-conscious desires and objectives. While the body and its physical actions serve as a "reflection" of one's soul, whether it was good or evil, and thus "confirms" the extent of such intentions.
Jainism
According to Jainism, Soul (Jiva) exists as a reality, having a separate existence from the body that houses it. Every living being from a plant or a bacterium to human, has a soul. The soul (Jiva) is differentiated from non-soul or non-living reality (ajiva) that consists of: matter, time, space, medium of motion and medium of rest.
For Jains, Moksa- the realization of the soul and its salvation- are the highest objective to be attained. Most of the Jaina texts deal with various aspects of the soul i.e. its qualities, attributes, bondage and interaction with other elements, and its salvation through the right views, right knowledge and right conduct. Following are the quotes on soul from Pancastikayasara, a first century CE Jaina text authored by Acarya Kundakunda:
- The qualities of soul and its states of existence are described in Verse 16 - The Jiva (Soul) and other Dravyas (substances) are real. The qualities of jiva are cetana i.e. consciousness and upoyoga i.e. knowledge and perception, which are manifold. The soul manifests in the following form as a deva i.e. demi-god, as a human, as a hellish being or as a plant or animal.
- The permanency and the modes of soul are described in Verse 18 – Though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearing of one state and appearing of another state and these are merely the modes of the soul.
- The cycle of transmigration of the soul until it attains Nirvana or liberation is described in Verse 21 – Thus Jiva with its attributes and modes, roaming in samsara (universe), may lose its particular form and assume a new one. Again this form may be lost and the original acquired.
In another text, BHAVAPAHUDA, gatha 64, Acharya Kundakunda describes soul as thus:
- || arasamaruvamagandham avvattam cedanagunasamaddam
- janamalingaggahanam jivamanidditthasanthanam ||
This is translated as follows:
- The soul is without taste, colour and cannot be perceived by the five senses. Consciousness is its chief attribute. Know the soul to be free of any gender and not bound by any dimensions of shape and size.
Hence the soul according to Jainism is indestructible and permanent from the point of view of substance. It is temporary and ever changing from the point of view of its modes. Mahaviras responses to various questions recorded in Bhagvatisutra demonstrates a recognition that there are complex and multiple aspects to truth and reality and a mutually exclusive approach cannot be taken to explain such reality:
- Gautama : Lord! Is the soul permanent or impermanent?
- Mahavira : The soul is permanent as well is impermanent. From the point of view of the substance it is eternal. From the point of view of its modes it undergoes birth, decay and destruction and hence impermanent.
The soul continuously undergoes modifications as per the karma it attracts and hence reincarnates in the following four states of existence -
- as a Demi-God in Heaven, or
- as a tormented soul in Hell, or
- as a Human being on Continents, or
- as an Animal, or a Plant, or as a Micro-organism.
The soul is always found to be in bondage (with its karmas) since the beginingless time and hence continuously undergoes the cycle of birth and death in these four states of existence until it attains liberation (Moksa).
The Jaina beliefs on the soul can be summarized as under:
- The souls are classified as – mundane which are non liberated souls and liberated souls who have achieved Godhood by combination of right views, right knowledge and right conduct.
- Mundane souls are further classified on the basis of evolution of senses and faculties that it possesses. E.g., humans are classified as five sense souls and Plants and Microbes are classified as single-sensed souls.
- Consciousness characterized by Perception and Knowledge is the intrinsic qualities of Soul.
- There are quite large number of species of life forms in four states of existence in which a soul transmigrates an a continuous cycle until it achieves salvation.
- A Supreme Being as a creator and operator of this universe does not exist. A soul is the master of its own destiny. It is its own lord. The suffering and liberation of the soul are not dependent on any divine grace. It attains salvation by its own efforts.
- Every soul has the capacity to achieve Godhood in its human birth. This is achieved by removing the accumulated Karmas.
- Liberation is permanent and irreversible. The liberated soul which is formless and incorporeal in nature experiences infinite knowledge, omniscience, infinite power and infinite bliss after liberation.
- Even after liberation and attainment of Godhood, the soul does not merge into any entity (as in other philosophies), but maintains its individuality.
Jewish beliefs
Jewish views of the soul begin with the book of Genesis, in which verse 2:7 states, "Hashem formed man from the dust of the earth. He blew into his nostrils the breath of life, and man became a living being." (New JPS)
The Torah offers no systematic definition of a soul; various descriptions of the soul exist in classical rabbinic literature.
Saadia Gaon, in his Emunoth ve-Deoth 6:3, explained classical rabbinic teaching about the soul. He held that the soul comprises that part of a person's mind which constitutes physical desire, emotion, and thought.
Maimonides, in his The Guide to the Perplexed, explained classical rabbinic teaching about the soul through the lens of neo-Aristotelian philosophy, and viewed the soul as a person's developed intellect, which has no substance.
In Kabbalah the soul is understood to have three elements. The Zohar, a classic work of Jewish mysticism, describes the three elements as nephesh, ru'ah, and neshamah. They are differentiated thus:
- Nephesh – The living mortal being; it feels hunger, hates, loves, loathes, weeps, and most importantly, can die (cease to breathe). The nephesh is simply an "air-breather". Animals also are a nephesh (they breathe air), but plants do not (although there are Jewish traditions that claim that plants do - such as Chabad). It is the source of one's physical and psychological nature. (derived from Old Testament Theology, by Gerhard von Rad)
The next two parts of the soul are not implanted at birth, but are slowly created over time; their development depends on the actions and beliefs of the individual. They are said to only fully exist in people awakened spiritually:
- Ruach – the middle soul, or spirit. It contains the moral virtues and the ability to distinguish between good and evil. In modern parlance, it equates to psyche or ego-personality.
- Neshamah – the higher soul, Higher Self or super-soul. This distinguishes man from all other life forms. It relates to the intellect, and allows man to enjoy and benefit from the afterlife. This part of the soul is provided both to Jew and non-Jew alike at birth. It allows one to have some awareness of the existence and presence of God. In the Zohar, after death Nefesh disintegrates, Ruach is sent to a sort of intermediate zone where it is submitted to purification and enters in "temporary paradise", while Neshamah returns to the source, the world of Platonic ideas, where it enjoys "the kiss of the beloved". Supposedly after resurrection, Ruach and Neshamah, soul and spirit re-unite in a permanently transmuted state of being.
The Raaya Meheimna, a Kabbalistic tractate always published with the Zohar, posits two more parts of the human soul, the chayyah and yehidah. Gershom Scholem wrote that these "were considered to represent the sublimest levels of intuitive cognition, and to be within the grasp of only a few chosen individuals":
- Chayyah – The part of the soul that allows one to have an awareness of the divine life force itself.
- Yehidah – the highest plane of the soul, in which one can achieve as full a union with God as is possible.
Extra soul states
Both Rabbinic and kabbalistic works also posit a few additional, non-permanent states to the soul that people can develop on certain occasions. These extra souls, or extra states of the soul, play no part in any afterlife scheme, but are mentioned for completeness.
- Ruach HaKodesh – a state of the soul that makes prophecy possible. Since the age of classical prophecy passed, no one receives the soul of prophecy any longer.
- Neshamah Yeteira – The supplemental soul that a Jew experiences on Shabbat. It makes possible an enhanced spiritual enjoyment of the day. This exists only while one observes Shabbat; it can be lost and gained depending on one's observance.
- Neshamah Kedosha – Provided to Jews at the age of majority (13 for boys, 12 for girls), and related to the study and fulfillment of the Torah commandments. It exists only when one studies and follows Torah; it can be lost and gained depending on one's study and observance.
For more detail on Jewish beliefs about the soul see Jewish eschatology.
Sikh Belief
Sikhism considers Soul (atma) to be part of Universal Soul, which is God (Parmatma). Various hymns are cited from the holy book "Sri Guru Granth Sahib" (SGGS) that suggests this belief. "God is in the Soul and the Soul is in the God." The same concept is repeated at various pages of the SGGS. For example: "The soul is divine; divine is the soul. Worship Him with love." and "The soul is the Lord, and the Lord is the soul; contemplating the Shabad, the Lord is found."
Taoist View
The soul has two manifestations, the po (? pò) or yin soul and the hun (? hún) or yang soul. The pò is linked to the dead body and the grave, whereas the hún is linked to the ancestral tablet. There could be multiple pò and hún for each person.
Other religious beliefs and views
In Egyptian Mythology, an individual was believed to be made up of various elements, some physical and some spiritual. See the article Egyptian soul for more details.
Kuttamuwa was an 8th century BC royal official from Sam'al who ordered an inscribed stele, that was to be erected upon his death. The inscription requested that his mourners commemorate his life and his afterlife with feasts "for my soul that is in this stele". It is one of the earliest references to a soul as a separate entity from the body. The 800-pound basalt stele is three feet tall and two feet wide. It was uncovered in the third season of excavations by the Neubauer Expedition of the Oriental Institute in Chicago, Illinois.
Some transhumanists believe that it will become possible to perform mind transfer, either from one human body to another, or from a human body to a computer. Operations of this type (along with teleportation), raise philosophical questions related to the concept of the Soul.
Crisscrossing specific religions, the concept of spiritual therianthropy and belief in the existence of otherkin also occur. Therianthropy involves the belief that a person or their soul has a spiritual, emotional, or mental connection with an animal. Such a belief may manifest itself in many forms, and many explanations for it often draw on a person's religious beliefs. Otherkin hold similar beliefs: they see their souls as partially or entirely non-human, and not necessarily of this world.
Another fairly large segment of the population, not necessarily favoring organized religion, simply label themselves as "spiritual" and hold that both humans and all other living creatures have souls. Some further believe the entire universe has a cosmic soul as a spirit or unified consciousness. Such a conception of the soul may link with the idea of an existence before and after the present one, and one could consider such a soul as the spark, or the self, the "I" in existence that feels and lives life.
In Surat Shabda Yoga, the soul is considered to be an exact replica and spark of the Divine. The purpose of Surat Shabd Yoga is to realize one's True Self as soul (Self-Realisation), True Essence (Spirit-Realisation) and True Divinity (God-Realisation) while living in the physical body.
G.I. Gurdjieff taught that nobody is ever born with a soul. Rather, you must create a soul during the course of your life. Without a soul, Gurdjieff taught that you will "die like a dog".
Scientology considers the soul, which L. Ron Hubbard termed the "thetan", as the actual person him or herself (i.e. "a person is a soul" rather than "a person has a soul") and that the thetan is capable of existing outside the human body. Hubbard further defines the nature of the thetan in the Axioms of Scientology.
Science
The consensus among neuroscientists and biologists is that the mind, or consciousness, is the operation of the brain. They often fuse the terms mind and brain together as "mind/brain" or bodymind. Science and medicine seek naturalistic accounts of the observable natural world. This stance is known as methodological naturalism. Much of the scientific study relating to the soul has been involved in investigating the soul as a human belief or as concept that shapes cognition and understanding of the world (see Memetics), rather than as an entity in and of itself.
When modern scientists speak of the soul outside of this cultural and psychological context, it is generally as a poetic synonym for mind. Francis Crick's book The Astonishing Hypothesis, for example, has the subtitle, "The scientific search for the soul". Crick held the position that one can learn everything knowable about the human soul by studying the workings of the human brain. Depending on one's belief regarding the relationship between the soul and the mind, then, the findings of neuroscience may be relevant to one's understanding of the soul.
An oft-encountered analogy is that the brain is to the mind as computer hardware is to computer software. The idea of the mind as software has led some scientists to use the word "soul" to emphasize their belief that the human mind has powers beyond or at least qualitatively different from what artificial software can do. Roger Penrose expounds this position in The Emperor's New Mind. He posits that the mind is in fact not like a computer as generally understood, but rather a quantum computer, that can do things impossible on a classical computer, such as decide the halting problem (although quantum computers in actuality cannot do any more than a regular Turing machine, including deciding the halting problem, they can in theory solve problems that would require billions of years for linear algorithims on the fastest computers in the world in as little as one unit of quantum time). Some have located the soul in this possible difference between the mind and a classical computer.
Research
In his book Consilience, E. O. Wilson took note that sociology has identified belief in a soul as one of the universal human cultural elements. Wilson suggested that biologists need to investigate how human genes predispose people to believe in a soul.
Daniel Dennett has championed the idea that the human survival strategy depends heavily on adoption of the intentional stance, a behavioral strategy that predicts the actions of others based on the expectation that they have a mind like one's own (see theory of mind). Mirror neurons in brain regions such as Broca's area may facilitate this behavioral strategy. The intentional stance, Dennett suggests, has proven so successful that people tend to apply it to all aspects of human experience, thus leading to animism and to other conceptualizations of soul.
Popular culture
- In the TV series Buffy the Vampire Slayer and Angel, a soul is often defined as the human moral conscience, which is lost when a human is "sired" and becomes a vampire. Souls play a particularly prominent role in the histories of the vampire characters Angel, Spike, and Darla; all three regain their souls at various points in the series.
- In the universe of the science fiction series Babylon 5, the soul exists as something that can be preserved beyond the life of the body. A race of sentient beings specializes in soul extraction and preservation, the Soul Hunters.
- In the Babylon 5 universe, the Minbari believe that Minbari souls were reborn in humans for the last few thousand years. This is notable as this discovery was the deciding factor for stopping the annihilation of the human race. If they killed humans, they would be potentially killing Minbari souls. On the edge of their war victory over the humans, the Minbari instead surrendered to protect their own souls. Additionally, one human they captured had the (apparently) reincarnated soul of their ancient religious leader of their own species, Valen.
- In Heroes, the main antagonist Sylar, according to Molly Walker, 'sees into your soul'.
- In the film Bedazzled, the character of Elliot Richards sells his soul to the Devil for seven wishes, but after six of the wishes backfire on him, his seventh unselfish wish negates the contract and prevents the Devil from acquiring his soul
- In the Harry Potter series, the main villain of the series, Lord Voldemort, manages to achieve a form of immortality by creating six horcruxes, fracturing his soul into seven pieces; even if his physical body is destroyed his soul is still present in the horcruxes, thus preventing him from moving on to the afterlife as long as the horcruxes exist.
- In the TV series Supernatural many characters have "sold" their souls as part of deals.
- In the TV series Charmed, the half-demon Cole Turner possesses a soul as part of his human heritage, granting him the capacity to feel real human emotions, including falling in love with protagonist Phoebe Halliwell; one episode features the sisters going up against a demon who takes the souls of others in exchange for deals.
- In the film The Chronicles of Riddick, the antagonist of the film, the Lord Marshall of the Necromongers, has the ability to remove the souls of his adversaries, apparently subsequently banishing them to some unknown location; only the film's hero, Riddick, is shown to be able to stop him from claiming his soul.
- In the anime series Yu-Gi-Oh!, souls played an important role in several episodes, with many of the villains stealing the souls of others for their own ends; the protagonist, Yugi Mutou, also shares his body with the soul of an Ancient Egyptian Pharaoh.
- Souls play a prominent part in various comic storylines; in DC Comics, for example, the hero Ragman draws his power from the corrupted souls that make up his cloak, tapping into their abilities and experiences in an attempt to redeem them, while the character Sebastian Faust seeks to regain his soul after his father sold it at birth in exchange for the ability to command magic (The gift in question was passed on to his son). The characters of Hawkman and Hawkgirl also have souls as a key part of their origin, with the two of them being the reincarnated souls of two Ancient Egyptians who discovered Thanagarian technology and formed an almost spiritual bond with the Nth metal wings that they discovered. The storyline Underworld Unleashed featured several villains selling their souls to the demon Neron in exchange for greater powers
- In Marvel Comics, the demon Mephisto is also known to exchange souls for bargains, such as the deal he made with Johnny Blaze that resulted in Blaze becoming the first Ghost Rider, or his deal with Cynthia von Doom – the mother of Doctor Doom – that kept her soul imprisoned until Doom was able to free her with the aid of Doctor Strange. The Fantastic Four on one occasion recovered the soul of deceased member the Thing from Heaven after his death.
- In Orson Scott Card's Enderverse, it said that every living thing has an aiua, or soul, which is called upon at birth from outside the universe. Once called upon, an aiua enters this universe giving life to the organism. It is also theorized that someone powerful enough (Jane in the Enderverse) could send something out of the universe to where aiuas are until called upon and then back into the universe.
See also
Footnotes
Additional references
- Batchelor, Stephen. Buddhism Without Belief - aha.
- Cornford, Francis, M., Greek Religious Thought, 1950.* Rohde, Erwin, , London: Routledge & Kegan Paul, 1925; reprinted by Routledge, 2000. ISBN 0415225639.
- Swinburne (1997). The Evolution of the Soul. Oxford: Oxford University Press.
- Stevenson (1975). Cases of the Reincarnation Type, Volume I: Ten Cases in India. University Press of Virginia
- Stevenson (1974). Twenty Cases Suggestive of Reincarnation. Charlottesville, VA: University Press of Virginia
- Stevenson (1983). Cases of the Reincarnation Type, Volume IV: Twelve Cases in Thailand and Burma. University Press of Virginia
- Stevenson (1997). Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Praeger Publishers
- Wilson (1996). The State of Man: Day Star, Wake Up Seminars. 1996.
- Aad Guru Granth Sahib. 1983 (reprint). Publishers: Shiromani Gurdwara Parbandhak Committee, Amritsar. (M = Mahala, i.e., succession number of Sikh Gurus to the House of Guru Nanak, P = page number of the AGGS.).
Further reading
- Christopher, Milbourne, Search for the Soul , Thomas Y. Crowell Publishers, 1979
- McGraw, John J., Brain & Belief: An Exploration of the Human Soul , Aegis Press, 2004
External links
- Summary from a lecture at the London School of Economics by H.G. Bhuta Bhavana dasa, a Hindu brahmin
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- at Chabad.org
- by Heinrich J. Vogel (Christian)
- Article in the (Christian)
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- A Loose Association from which to Explore the Soul and Afterlife
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