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The afterlife in different metaphysical models
Ancient Egyptian papyrus depicting the journey into the afterlife. The afterlife (also referred to as life after death, the hereafter, or the great unknown) is the concept of a continued existence for the soul, spirit or mind of a being after the biological death. The major views on the afterlife derive from religion, esotericism and metaphysics. In many popular views, this continued existence often takes place in a spiritual or immaterial realm. Deceased persons are usually believed to go to a specific realm or plane of existence after death, typically determined by God, based on their actions during life. In contrast, the term reincarnation refers to an afterlife in which only the "essence" of the being is preserved, and the "afterlife" is another life on Earth. In metaphysical models, theists generally believe some sort of afterlife awaits people when they die. Atheists generally do not believe that there is an afterlife. Members of some generally non-theistic religions such as Buddhism, tend to believe in an afterlife (such as reincarnation) but without reference to God. Agnostics generally hold the position that, like the existence of God, the existence of other supernatural phenomena such as the existence of souls or life after death is unverifiable and therefore remains unknown. Some philosophies (i.e. humanism, posthumanism, and, to some extent, empiricism) generally hold that there is no afterlife. Many religions, whether they believe in the soul’s existence in another world like Christianity, Islam and many pagan belief systems, or in reincarnation like many forms of Hinduism and Buddhism, believe that one’s status in the afterlife is a reward or punishment for their conduct during life.
Types of views on the afterlife
There are two fundamentally different types of views on the afterlife: empirical views based on observation and religious views based on faith. • The first type of claims are loosely based on observations and conjecture made by humans or instruments (for example a radio or a voice recorder, which are used in electronic voice phenomena, or EVP). These observations are made from reincarnation research, near death experiences, outof-body experiences, astral projection, EVP, mediumship, various forms of photography et cetera. Academic inquiry into such phenomena can be broken down roughly into two categories: psychical research generally focuses on case studies, interviews, and field reports, while scientific parapsychology relates to strictly laboratory research. • The second type are based on a form of faith, usually faith in the stories that are told by ancestors or faith in religious books like the Bible, the Qur’an, the Talmud, the Vedas, the Tripitaka et cetera. This article is mainly about this second type.
An afterlife concept that is found among Hindus, Rosicrucians, Spiritists, and Wiccans is reincarnation, as evolving humans life after life in the physical world, that is, acquiring a superior grade of consciousness and altruism by means of successive reincarnations. This succession is conceived to lead toward an eventual liberation or spiritual rebirth as spiritual beings. Some practitioners of eastern religions follow a different concept called metempsychosis which purposes that human beings can transmigrate into animals, vegetables, or even minerals. One consequence of the Hindu and Spiritist beliefs is that our current lives are also an afterlife. According to those beliefs events in our current life are consequences of actions taken in previous lives, or Karma. Rosicrucians, in the same way of those who have had near-death experiences, speak of a life review period occurring immediately after death and before entering the afterlife’s planes of existence (before the silver cord is broken), followed by a judgment, more akin to a Final Review or End Report over one’s life. Many Wiccans, though not all, profess a belief in an afterlife called the Summerland, a peaceful and sunny place where the souls of the newly dead are sent. Here, souls rest, recuperate from life, and reflect on the
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experiences they had during their lives. After a period of rest, the souls are reincarnated, and the memory of their previous lives is erased. Shi’a Muslims believe to Raj’a that can be understood as a limited reincarnation. The book In the Light of Truth - The Grail Message, by Abd-ru-shin, offers new knowledge concerning the process of reincarnation. The human spirit is understood to have repeated earth-lives and experiences in the socalled "beyond", all of which are necessary for its eventual return to the Spiritual Realm (known to men as “Paradise”). There, the Grail Message explains, man began his journey as an unconscious spirit-seed. Urged by his wish for self-consciousness, he descended into the world of matter to gain experiences essential for his development, just as a seed falls to the earth in order to grow and mature. As a single earth-life cannot provide the full range of experiences, a human spirit generally reincarnates many times upon the earth among different peoples and cultures. The Spiritual Realm can only be reached again once the individual has made good any wrong doings from past and present earth-lives and attained to self-consciousness. Freed from all material attachments, he may dwell there eternally as a matured human spirit.
Zoroaster, who lived in Iran around 1000 BC, teaches that the dead will be swallowed by terror and purified to live in a perfected material world at the end of time. The Pahlavi text Dadestan-i Denig ("Religious Decisions") from about 900 CE, describes the particular judgment of the soul three days after death, with each soul sent to heaven, hell, or a neutral place (hamistagan) to await Judgment Day.
Ancient Greek and Roman religion
In the Odyssey, Homer refers to the dead as "burnt-out wraiths." An afterlife of eternal bliss exists in Elysium, but is reserved for Zeus’s mortal descendants. In his Myth of Er, Plato describes souls being judged immediately after death and sent either to the heavens for a reward or underground for punishment. After their respective judgments have been enjoyed or suffered, the souls are reincarnated. The Greek god Hades is known in Greek mythology as the king of the underworld, a bleak place in between the place of torment and the place of rest, where most souls live after death. Some heroes of Greek legend are allowed to visit the underworld. The Romans had a similar belief system about the afterlife, with Hades becoming known as Pluto. In the ancient Greek myth about Heracles, he needs to travel to the underworld to capture Cerberus as one of his tasks, and retrieves Admetus’ wife, Alcetis.
Afterlife in ancient religions
The afterlife played an important role in Ancient Egyptian religion, and its belief system is one of the earliest known. When the body died, parts of its soul known as ka (body double) and the ba (personality) would go to the Kingdom of the Dead. While the soul dwelt in the Fields of Aaru, Osiris demanded work as payback for the protection he provided. Statues were placed in the tombs to serve as substitutes for the deceased. Arriving at one’s reward in afterlife was a demanding ordeal, requiring a sin-free heart and the ability to recite the spells, passwords, and formulae of the Book of the Dead. In the Hall of Two Truths, the deceased’s heart was weighed against the Shu feather of truth and justice taken from the headdress of the goddess Ma’at. If the heart was lighter than the feather, they could pass on, but if it were heavier they would be devoured by the demon Ammit. Egyptians also believed that being mummified was the only way to have an afterlife. Only if the corpse had been properly embalmed and entombed in a mastaba, could the dead live again in the Fields of Yalu and accompany the Sun on its daily ride. Due to the dangers the afterlife posed, the Book of the Dead was placed in the tomb with the body as well as food, jewelry, and ’curses’.
The Poetic and Prose Eddas, the oldest sources for information on the Norse concept of the afterlife, vary in their description of the several realms that are described as falling under this topic. The most well-known are: • Valhalla: (lit. "Hall of the Slain" i.e. "the Chosen Ones") This heavenly abode, somewhat analogous to the Greek Elysium, is reserved for those brave warriors who die heroically in battle. • Hel: (lit. "The Covered Hall") This abode is somewhat like Hades from Ancient Greek religion: there, something not unlike the Asphodel Meadows can be found, and people who have neither excelled in that which is good nor excelled in that which is bad can expect to go there after they die and be reunited with their loved ones. • Niflhel: (lit. "The Dark" or "Misty Hel") This realm is roughly analogous to Greek Tartarus. It is the deeper level beneath Hel, and those who break oaths, abduct and rape women, and other vile things will be sent there to be among their kind to suffer harsh punishments.
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physical resurrection to the status of a future miracle, unrelated to the afterlife or the Messianic era. According to Maimonides, an afterlife continues for the soul of every human being, a soul now separated from the body in which it was "housed" during its earthly existence. The Zohar describes Gehenna not as a place of punishment for the wicked but as a place of spiritual purification for souls.  Reform and Reconstructionist Judaism Rejection of Resurrection Reform Judaism and Reconstructionist Judaism reject Resurrection. Accordingly, they have modified the text to read m’chayei hakol ("who gives life to all"). In the new prayer book released by the Reform Judaism movement, they have returned the traditional prayer for the resurrection of the dead. 
Afterlife in Abrahamic religions
Writing that would later be incorporated into the Hebrew Bible names sheol as the afterlife, a non-descriptive place where all are destined to go after death. The Book of Numbers refers to people going down to sheol when the earth opens up and destroys the rebellious Korah, Dathan and Abiram and their 250 followers (Numbers 16:31-33). One might take this as implying that sheol is literally underground, although it is as easily read literally, as signifying an earthquake or split in the earth. The Talmud offers a number of thoughts relating to the afterlife. After death, the soul is brought for judgment. Those who have lead pristine lives enter immediately into the "World to Come." Most do not enter the World to Come immediately, but now experience a period of review of their earthly actions and they are made aware of what they have done wrong. Some view this period as being a "re-schooling", with the soul gaining wisdom as one’s errors are reviewed. Others view this period to include punishment for past wrongs. At the end of this period, approximately one year, the soul then takes its place in the World to Come. Although punishments are made part of certain Jewish conceptions of the afterlife, the concept of "eternal damnation," so prevalent in other religions, is not a central tenet of the Jewish afterlife. According to the Talmud, eternal punishment is reserved for a much smaller group of malicious and evil leaders, either whose deeds go way beyond norms, or who lead large groups of people to evil. In the Talmud, completed by 500 AD, non-Jews who are purely evil cease to exist in any realm when they die. However, authorities agree that virtuous gentiles are given a share in the world-to-come. The Book of Enoch describes sheol as divided into four compartments for four types of the dead: the faithful saints who await resurrection in Paradise, the merely virtuous who await their reward, the wicked who await punishment, and the wicked who have already been punished and will not be resurrected on Judgment Day. It should be noted that the Book of Enoch is considered apocryphal by most denominations of Christianity and all denominations of Judaism. The book of 2 Maccabees gives a clear account of the dead awaiting a future resurrection and judgment, plus prayers and offerings for the dead to remove the burden of sin. Maimonides describes the Olam Haba ("World to Come") in spiritual terms, relegating the prophesied
While ancient Greek philosophers like Plato and Socrates attempted to prove the existence of reincarnation through philosophical proofs, Jewish mystics who accepted this idea did not. Rather, they offered explanations of why reincarnation would solve otherwise intractable problems of theodicy (how to reconcile the existence of evil with the premise of a good God).. Reincarnation appeared in Jewish thought some time after the Talmud. There is no reference to reincarnation in the Talmud or any prior writings. The idea of reincarnation, called gilgul, became popular in folk belief, and is found in much Yiddish literature among Ashkenazi Jews. Among a few kabbalists, it was posited that some human souls could end up being reincarnated into non-human bodies. These ideas were found in a number of Kabbalistic works from the 1200s, and also among many mystics in the late 1500s. Martin Buber’s early collection of stories of the Baal Shem Tov’s life includes several that refer to people reincarnating in successive lives. Among well known (generally non-kabbalist or antikabbalist) Rabbis who rejected the idea of reincarnation are Saadia Gaon, David Kimhi, Hasdai Crescas, Yedayah Bedershi (early 14th century), Joseph Albo, Abraham ibn Daud, the Rosh and Leon de Modena. Saadia Gaon, in Emunoth ve-Deoth, concludes Section vi with a refutation of the doctrine of metempsychosis (reincarnation). While refuting reincarnation, the Saadia Gaon further states that Jews who hold to reincarnation have adopted non-Jewish beliefs. Crescas writes that if reincarnation were real, people should remember details of their previous lives. The belief is common in Orthodox Judaism. Indeed there is an entire volume of work called Sha’ar Ha’Gilgulim (The Gate of Reincarnations), based on the work of Rabbi Isaac Luria (and compiled by his disciple, Rabbi Chaim Vital). It describes the deep, complex
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laws of reincarnation. One concept that arises from Sha’ar Ha’gilgulim is the idea that gilgul is paralleled physically by pregnancy. Many Orthodox siddurim (prayerbooks) have a nightly prayer asking for forgiveness for sins that one may have committed in this gilgul or a previous one, which accompanies the nighttime recitation of the Shema before going to sleep.
When questioned by the Sadducees about the resurrection, Jesus made it said that-- in at least one way-- the resurrected will be like angels in heaven. Jesus also maintained that the time had come when the dead would hear the voice of the Son of God, and all who were in the tombs would come out, the faithful to the resurrection of life, and the unfaithful to the resurrection of judgment. According to the Gospel of Matthew, at the death of Jesus tombs were opened, and at his resurrection many saints who had died emerged from their tombs and went into "the holy city," presumably Jerusalem. No other New Testament account includes this event. The Last Day: Jesus compared the kingdom of heaven, over which He rules, to a net which was thrown into the sea and gathered fish of every kind. When it was full, men drew it ashore and sat down and sorted the good into vessels but threw away the bad. So it will be at the close of the age also known as the Last Day. The angels will separate the evil from the righteous and throw them into the furnace of fire. Then the righteous will shine like the sun in the kingdom of their Father.
Domenico Beccafumi’s Inferno: a Christian vision of hell of unquenchable fire" into which they are destined to be cast.
The Early Church: 4th and 5th century
Gregory of Nyssa discusses the long-before believed possibility of purification of souls after death. Saint Augustine counters Pelagius, arguing that original sin means that the unbaptized go to hell, including infants, albeit with less suffering than is experienced by those guilty of actual sins.
The Early Church: 1st century
Jesus and the New Testament writers of the Bible books mention notions of an afterlife and resurrection that involve ideas like heaven and hell. The author of Luke recounts the story of Lazarus and the rich man, which shows people in Hades awaiting the resurrection either in comfort or torment. The author of the Book of Revelation writes about God and the angels versus Satan and demons in an epic battle at the end of times when all souls are judged. There is mention of ghostly bodies of past prophets, and the transfiguration.
Pope Gregory I repeats the concept, articulated over a century earlier by Gregory of Nyssa that the saved suffer purification after death, in connection with which he wrote of "purgatorial flames". The noun "purgatorium" (Latin: place of cleansing) is used for the first time to describe a state of painful purification of the saved after life. The same word in adjectival form (purgatorius -a -um, cleansing), which appears also in non-religious writing, was already used by Christians such as Augustine of Hippo and Pope Gregory I to refer to an after-death cleansing.
The Early Church: 2nd and 3rd century
The non-canonical Acts of Paul and Thecla speak of the efficacy of prayer for the dead, so that they might be "translated to a state of happiness." Hippolytus of Rome pictures Hades as a place where the righteous dead, awaiting in the bosom of Abraham their resurrection, rejoice at their future prospect, while the unrighteous are tormented at the sight of the "lake
The Protestant Reformation
Martin Luther denounces the doctrine of particular judgment, professing instead the belief that the soul sleeps until Judgment Day. John Calvin denounces Luther’s doctrine, writing instead that the souls of the elect rest in blessedness while awaiting the resurrection of the dead.
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Christian theologians Thomas Aquinas and Jonathan Edwards wrote that the saved in heaven will delight in the suffering of the damned. Hell, however, doesn’t fit modern, humanitarian concepts of punishment because it can’t deter the unbeliever nor rehabilitate the damned, this however, does not affect the Christian belief which places Biblical teaching above the ideas of society. Some Christian believers have come to downplay the punishment of hell. Universalists teach that salvation is for all. Jehovah’s Witnesses and Seventh-day Adventists, though they have among the strictest rules on how to conduct their lives, teach that sinners are destroyed rather than tortured forever.
Swedenborg and the Enlightenment
During the Age of Enlightenment, theologians and philosophers presented various philosophies and beliefs. A notable example is Emanuel Swedenborg who wrote some 18 theological works which describe in detail the nature of the afterlife according to his claimed spiritual experiences, the most famous of which is Heaven and Hell. On the other hand, the enlightenment produced more rationalist philosophies such as deism. Many deist freethinkers held that belief in an afterlife with reward and punishment was a necessity of reason and good moral order.
Afterlife in the Church of Jesus Christ of LatterDay Saints (Mormonism)
President Joseph F. Smith of The Church of Jesus Christ of Latter-day Saints presents an elaborate vision of the Afterlife. It is revealed as the scene of an extensive missionary effort by righteous spirits to redeem those still in darkness - a spirit prison or "hell" where the spirits of the dead remain until judgement. It is divided into two parts: Spirit Prison and Paradise. Together these are also known as the Spirit World (also Abraham’s Bosom; see Luke 16:19-25). They believe that Christ visited spirit prison (1 Peter 3:18-20) and opened the gate for those who repent to cross over to Paradise. This is similar to the Harrowing of Hell doctrine of some mainstream Christian faiths. Both Spirit Prison and Paradise are temporary according to Latter-day Saint beliefs. After the resurrection, spirits are assigned "permanently" to three degrees of heavenly glory––Celestial, Terrestrial, and Telestial––(1 Cor 15:44-42; Doctrine and Covenants, Section 76) or are cast with Satan into Outer Darkness. (See Doctrine and Covenants, Section 76.)
The dead as Angels in Heaven
In the informal folk beliefs of many Christians, the souls of virtuous people ascend to Heaven and are converted into angels. More formal Christian theology makes a sharp distinction between angels, who were created by God before the creation of humanity, and saints, who are people who have received immortality from the grace of God through faith in the Son of God Jesus (John 3:16).
Some sects, such as the Universalists, believe in universalism which holds that all will eventually be rewarded regardless of what they have done or believed.
Jehovah’s Witnesses understand Ecclesiastes 9:5 to preclude an afterlife: For the living are conscious that they will die; but as for the dead, they are conscious of nothing at all, neither do they any more have wages, because the remembrance of them has been forgotten. They believe that following Armageddon a resurrection in the flesh to an Edenic Earth will be rewarded to both righteous and unrighteous (but not wicked) dead. Acts 24:15 states, "“I have hope toward God . . . that there is going to be a resurrection of both the righteous and the unrighteous.” Eternal death (non-existence) is the punishment for sin lacking repentance after Armageddon. Although those who are not dead when Armageddon occurs will be judged and possibly slain during Armageddon because of their potential regretless sins. They believe that death is the price for sinning (that is why most dead will be resurrected - they paid the price already).
Salvation, faith, and merit from ancient to modern Christianity
Most Christians deny that entry into Heaven can be properly earned, rather it is a gift that is solely God’s to give through his unmerited grace. This belief follows the theology of St. Paul: For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God, not by works, so that no one can boast. The Augustinian, Thomist, Lutheran, and Calvinist theological traditions all emphasize the necessity of God’s undeserved grace for salvation, and reject so-called Pelagianism, which would make man earn salvation through good works. Not all Christian sects accept this doctrine, leading many controversies on grace and free will, and the idea of predestination. In particular, the belief that heaven is a reward for good behavior is a common folk belief in Christian societies, even among members of churches which reject that belief.
Modern Orthodox Christianity
The beliefs typical to modern Orthodox Christian Churches needs to be delineated.
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The Modern Catholic Church
In the 1990s, the Catechism of the Catholic Church defined hell not as punishment imposed on the sinner but rather as the sinner’s self-exclusion from God.
Upanishads describe reincarnation, or samsara. The Bhagavad Gita, an important book for Hinduism talks extensively about the afterlife. Here, the Lord Krishna says that just as a man discards his old clothes and wears new ones; similarly the soul discards the old body and takes on a new one. In Hinduism, the belief is that the body is but a shell, the soul inside is immutable and indestructible and takes on different lives in a cycle of birth and death. The end of this cycle is Moksha or salvation. Hindus also believe in ’Karma’. ’Karma’ is the accumulated sums of one’s good or bad deeds. According to Hinduism the basic concept of Karma is ’As you sow, you shall reap’. So, if you have a lived a good life you will be rewarded in the afterlife. Similarly your sum of bad deeds will be mirrored in your next life.
Christian Science teaches that the after-death state consists of a form of "probation" and spiritual development / progress whereby the experience of the deceased is in proportion to their ability to avail of the unlimited love of God. Consequently, a person dying in a state of sin would experience God’s love as suffering (like a person used to darkness whose eyes are hurt by the light) while someone who passed on in a state of spiritualized consciousness would experience a corresponding level of happiness. There is no concept of eternal punishment in Christian Science: hell and heaven are both states of thought that correspond to the presence, or absence, of self-centredness that characterise the individual undergoing the experience of death. A person who seems to die does not "go" anywhere: he/she simply adjusts to another level of consciousness which is inaccessible to those they have left behind. The ultimate, and inevitable, goal of all of us is the experience of divine Love (heaven, harmony). Death is not necessary for the experience of heaven: it can be experienced here and now to the extent that one’s thought is elevated to a spiritual level. Indeed, Christian Science teaches that death itself is an illusion, and that it can, and will, be ultimately conquered through the conquest of sin, as taught by Christ Jesus and exemplified in his life.
Buddhists believe that rebirth takes place without a self (similar to soul) and that the process of rebirth is simply a continuation of the previous life. The process of being reborn as any other being is based on your karma. From a Buddhist perspective, the current life is a continuation of the past life. If one dies with a peaceful state of mind, this will cause fortunate karma to ripen and a fortunate rebirth as a human or god will follow. If one dies with a negative state of mind, this will ripen negative karma and a lower rebirth such as an animal, ghost, or hell-being will follow. In Tibetan Buddhism the Tibetan Book of the Dead explains the intermediate state of humans between death and reincarnation. The deceased will find the bright light of wisdom, which shows a straightforward path to move upward and leave the cycle of reincarnation. There are various reasons why the deceased do not follow that light. Some had no briefing about the intermediate state in the former life. Others only used to follow their basic instincts like animals. And some have fear, which results from foul deeds in the former life or from insistent haughtiness. In the intermediate state the awareness is very flexible, so it is important to be virtuous, adopt a positive attitude, and avoid negative ideas. Ideas which are rising from subconsciousness can cause extreme tempers and cowing visions. In this situation they have to understand, that these manifestations are just reflections of the inner thoughts. No one can really hurt them, because they have no more material body. The deceased get help from different Buddhas who show them the path to the bright light. The ones who do not follow the path after all will get hints for a better reincarnation. They have to release the things and beings on which or whom they still hang from the life before. It is recommended to choose a family where the parents trust in the Dharma and to reincarnate with the will to care for the welfare of all beings.
The Islamic belief in the afterlife as stated in the Qur’an is unique, its official description is more detailed. The Islamic word used to describe Paradise is jannah and to describe Hell is jahannam. Jannah and Jahannam both have different levels. Individuals will not arrive there until after the Judgment Day, when they will be resurrected. Their level of comfort while in the grave, however, depends on their belief in The God and His teachings, as well as their deeds during this life. The levels are 8 for Jannah and 7 for Hell. Islam teaches that the purpose of man’s creation is essentially to be kind to other human beings and to worship the Creator of the Heavens and Earth - Allah (the Arabic word used to refer to The One and Only God, who muslims consider to be the God of Judeochristian Tradition). Islam teaches that life lived on this Earth is a test for man to determine each individual’s ultimate reward or punishment in the afterlife, which is eternal and everlasting.
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arguments are not falsifiable and thus do not qualify as science. Charles Tart conducted research into out-of-body experiences, or OBEs, that indicated the possibility that a person might be able to perceive targets at a distance removed from the physical body. Later investigations have both corroborated and failed to corroborate “out-of-body” experiences transcending the confines of the brain. In one instance, a hospital placed an LED marquee above its patients’ beds which displayed a hidden message that could only be read if one were looking down from above. As of 2001, no one who claimed neardeath experience or out-of-body experience within that hospital had reported having seen the hidden message.
Sikhs also believe in reincarnation. They believe that the soul belongs to the spiritual universe which has its origins in God. It is like a see-saw, the amount of good done in life will store up blessings, thus uniting with God. A soul may need to live many lives before it is one with God. But there is more to it than this; there are four classes that are included in this belief. Above these four classes is God "Waheguru" and you can stay with him if you like or take another step and go to your people and serve them. Below these four classes are non humans such as plants and viruses. You move up and down according to your deeds, a good life and death moves you up to a higher class and a bad life and death results in going down a class.
Afterlife in modern science
See also: Near-death studies and Near death experience Scientists, in general, either describe the universe and human beings without reference to a soul or to an afterlife, or tend to remain mute on the issue. A notable exception is a famous study conducted in 1901 by physician Duncan MacDougall, who sought to measure the weight purportedly lost by a human body when the soul departed the body upon death. MacDougall weighed dying patients in an attempt to prove that the soul was material, tangible and thus measurable. These experiments are widely considered to have had little if any scientific merit, and although MacDougall’s results varied considerably from "21 grams," for some people this figure has become synonymous with the measure of a soul’s mass. The title of the 2003 movie 21 Grams is a reference to MacDougall’s findings. The Society for Psychical Research was founded in 1884 with the express intention of investigating phenomena relating to Spiritualism and the afterlife. Its members continue to conduct scientific research on the paranormal to this day. Some of the earliest attempts to apply scientific methods to the study of phenomena relating to an afterlife were conducted by this organization. Its earliest members included noted scientists like William Crookes, and philosophers such as Henry Sidgwick and William James. J. B. Rhine, who was critical in the early foundations of parapsychology as a laboratory science, was committed to finding scientific evidence for the spiritual existence of humans. Scientists who have worked in this area include Raymond Moody, Susan Blackmore, Charles Tart, William James, J. B. Rhine, Ian Stevenson, Michael Persinger and Pim van Lommel among many others. Some, such as Francis Crick in 1994, have attempted a ‘scientific search for the soul’. Frank Tipler has argued that physics can explain immortality, though such
In 2008 however, Penny Sartori, an intensive care nurse from Swansea, published an academic book about near death experiences following 10 years of research. Sartori found that people who went through out-of-body experiences felt as if they floated above themselves and were able to accurately recount what had happened in the room even though their bodily eyes were closed. Scientific investigation of the afterlife also includes the study of (among others) cases of haunting, apparitions of the deceased (including, in some cases, information conveyed by those same apparitions), instrumental transcommunication (recording of paranormal voices on tape), and mediumship. A noteworthy recent study in this last area is known as the Scole experiment, a series of mediumistic séances that took place between 1993-98 in the presence of the researchers David Fontana, Arthur Ellison and Montague Keen. This has produced photographs, audio recordings and physical objects which appeared in the séance room (known as apports). Currently, a large study, headed by Dr. Sam Parnia, is set to examine near-death experiences in cardiac arrest patients. Doctors at 25 UK and US hospitals will study 1,500 survivors to see if people with no heartbeat or brain activity can have "out of body" experiences.
• • • • • Akhirah Atheism Bardo Belief Brig of Dread (Bridge of Dread) Cognitivism Cryonics Death Doomsday • Ghosts • Happiness • Harrowing of Hell • Haunting • Health • Heaven • Hell • Humanism (life stance) • Immortality • Intermediate state • Near-death experience • Omega point • Out-of-body experience • Pre-Birth communication • Preventive medicine • Reincarnation • Salvation • Scientific method
• • • •
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• Electronic voice phenomenon • Elysium • Empiricism • Epistemology • Eschatology • Eternity • Exaltation (Mormonism) • Jewish eschatology • Life • Life extension • Limbo • Logical positivism • Mictlan • • • • • • • • Sheol Soul Soul retrieval Suspended animation Truth Undead Valhalla Verification
 Saheeh Al-Bukhari  Roach, Mary (2005). Spook – Science Tackles the Afterlife. W. W. Norton & Co.. ISBN 0-393-05962-6.  Urban Legends - Reference Page (Soul man).  Near-death experience in survivors of cardiac arrest: a prospective study in the Netherlands  Crick, Francis (1995). The Astonishing Hypothesis – the Scientific Search for the Soul. Touchstone Books. ISBN 0-684-80158-2.  Tipler, Franl, J. (1997). The Physics of Immortality – Modern Cosmology, God and the Resurrection of the Dead. Anchor. ISBN 0385467990.  Charles Tart - out-of-body experiences and consciousness research  "Further evidence for veridical perception during near-death experiences", Ring and Lawrence, Journal of Near-Death Studies Vol 11, Issue 4, p223-9.  Alper, Matthew (2001). The "God" Part of the Brain - a Scientific Interpretation of Human Spirituality and God. Rogue Press. ISBN 0-9660367-0-0.  ’Nurse writes book on near-death’ BBC News. Published June 19, 2008. Accessed 6 August 2008.  David Fontana (2005): Is there an afterlife. A comprehensive overview of the evidence.  Fontana (2005), p. 324-51. See also www.thescoleexperiment.com  Study into near-death experiences BBC News. Published September 18, 2008. Accessed 20 September 2008.
     Max Heindel, The Rosicrucian Christianity Lectures (The Riddle of Life and Death), 1908, ISBN 0-911274-84-7 Max Heindel, Death and Life in Purgatory - Life and Activity in Heaven In the Light of Truth - The Grail Message Bard, Katheryn (1999). Encyclopedia of the Archaeology of Ancient Egypt. Routledge. ISBN 0-4151-8589-0. Fosdick, Harry Emerson. A guide to understanding the Bible. New York: Harper & Brothers. 1956. page 276. http://www.faqs.org/faqs/judaism/FAQ/ 06-Jewish-Thought/section-9.html Reform set to introduce new siddur Saadia Gaon in Emunoth ve-Deoth Section vi Martin Buber, "Legende des Baalschem" in Die Chassidischen Bücher, Hellerau 1928, especially Die niedergestiegene Seele Sha’ar Ha’Gilgulim, The Gate of Reincarnations, Chaim Vital Krias Shema she’al ha-mitah: Ribono Shel Olom contains the gilgul reference in some versions Matthew 22:23-33 Matthew 27:50-54 Acts of Paul and Thecla 8:5 He wrote that a person "may afterward in a quite different manner be very much interested in what is better, when, after his departure out of the body, he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire" (emphases added) - Sermon on the Dead, AD 382, quoted in The Roots of Purgatory "purgatory." The Columbia Electronic Encyclopedia, Sixth Edition. Columbia University Press., 2003. Answers.com 06 Jun. 2007. Charlton T. Lewis, Charles Short, A Latin Dictionary Acts 24:15 KJV Insight on the Scriptures vol. 2 pp 574-6 Reasoning From the Scriptures pp 168-175 Jehovah’s Witnesses website on Hell
   
     
• Death and Afterlife: Perspectives of World Religions edited by Hiroshi Obayashi, Praeger, 1991 • Beyond Death: Theological and Philosophical Reflections on Life after Death edited by Dan Cohn-Sherbok and Christopher Lewis, Pelgrave-MacMillan, 1995 • The Islamic Understanding of Death and Resurrection by Jane Idelman Smith and Yazbeck Haddad, Oxford UP, 2002 • Life After Death: A History of the Afterlife in Western Religion by Alan F. Segal, Doubleday, 2004 • Brain & Belief: An Exploration of the Human Soul by John J. McGraw, Aegis Press, 2004 • Beyond the Threshold: Afterlife Beliefs and Experiences in World Religions by Christopher M. Moreman, Rowman & Littlefield, 2008. • Is there an afterlife: a comprehensive overview of the evidence by David Fontana, O Books 2005.
    
• Proof of the Afterlife by Mano Singham • Dictionary of the History of Ideas: Death and Immortality
From Wikipedia, the free encyclopedia
• Afterlife entry in the Stanford Encyclopedia of Philosophy by William Hasker • Objections to Immortality • The Argument from Physical Minds • Veritas Research Program The University of Arizona, Tucson Arizona
• The Destiny of the Soul: A Critical History of the Doctrine of a Future Life at Project Gutenberg (Extensive 1878 text by William Rounseville Alger) • Afterlife Description & Analysis • A View on Life after Death • Afterlife insights from Near Death Experiences