Channeling

Séance conducted by John Beattie, Bristol, England, 1872 from the Eugène Rochas Papers held at the American Philosophical Society Library. (Photo credit: Wikipedia)

Channeling is a new, perhaps more marketable, name for the old esoteric idea of mediumship.

A channeler allegedly permits a purely spiritual being to speak or write through his or her living, embodied person. Channeled beings may be people who’ve passed or entities in heaven, astral realms and other universes and dimensions.

Information derived from channeling is often quite general, repetitive and, some critics say, sugar-coated. Much of it can be summed up as follows:

Earthly life is a cosmic schoolroom in which we must learn to better love one another. Humanity is evolving into a new type of higher species or awareness. Already existing higher beings are helping us to achieve that higher level of being or awareness.

The alleged cosmic helpers may have Biblical or ancient Egyptian-sounding names (e.g. Seth, Lazarus, Ramtha). The channelers themselves usually present lectures and workshops (usually for a donation or fee) and author books, CDs and DVDs in which transcripts of the channeled entity’s words are made available to the public.

In some instances the channeler seems to become self-aggrandized, believing they’re called for a great, Divine Mission. Sober questioning, however, usually places a question mark around such claims.

From the perspective of parapsychology, one possibility, which might not go over too well in some New Age circles, is that lying and manipulative transcendent beings could see into a channeler’s psyche and play on his or her psychological complexes, weaknesses and desires—all to stroke up the channeler’s ego so they believe they’re divine emissaries.

Spiritualist St and Mediumship Way in Cassadaga, Florida by WIlly Volk via Flickr

It’s also possible that some channelers are channeling nothing more than their own fertile imaginations. This is not to say that channeling is necessarily a deliberate or unconscious sham. To place a question mark around the issue simply means we can’t be sure, one way or the other.

Whatever its veracity, the idea of channeling has become so widespread that we often see it used lightly on the TV news and in the entertainment industry. Wikipedia gives a great outline as to how pervasive this idea has become: http://en.wikipedia.org/wiki/Category:Channelling

To this joyfulseeker adds:

I would say that rather than being a replacement for the term mediumship, channeling is acutally a broader term under which mediumship and other forms of spirit communication fall. For instance— automatic writing, Ouija, pendulum, clairaudience, clairsentience, etc.

I also agree that there are manipulative and deceptive beings that use these means of communication to connect with and manipulate people. Just because you’re dead doesn’t mean that you all of a sudden become kind and ethical. Channeling, like any form of communication requires care in both how you communicate and with whom. Its not unlike the internet. There are a lot of wonderful people on the net with much to offer you simply have to use discernment in revealing too much of yourself and how much you trust the other person. » See in context

Robert G. Black says:

Quite a lot of good comments about channeling. It’s a big Universe out there, and there’s hardly any doubt that our physical eyes can’t see it all. We can’t even see half of the things today that we take so for granted. » See in context

And Michelle writes:

I believe when we step into the spiritual realm through prayer or meditation, we can be influenced by good or evil. I think that is why we need to be careful who we are trying to contact – and possibly why the Old Testament gives clear warning to stay away from speaking to the dead. » See in context

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Diana

Artemis with a hind, better known as “Diana of Versailles”. Marble, Roman artwork, Imperial Era (1st-2nd centuries CE). Found in Italy. (Photo credit: Wikipedia)

Diana (Greek equivalent = Artemis) was a Roman goddess worshipped by the plebeians, the so-called lower classes of ancient Rome. G. Parrinder says Diana’s name may have meant “bright one” like the Indic Dyaus and Greek Zeus. Diana may have been revered as a moon goddess but was primarily a goddess of women, the wood, wilderness and the hunt.

Widely worshipped in the ancient world, her primary centers of worship were as follows:

King Servius Tullius (578-535 BCE) dedicated a temple to her on the Aventine Hill at Rome. She was also worshipped at Aricia (in the crater of a dead volcano about 10 miles from Rome), and at the mountainous Tifata. And the Romans converted a Greek temple at the Asian port of Ephesus, formerly dedicated to Artemis, for Diana’s worship.

That she was favored by women is evidenced by the fact that religious processions of women bore torches in her honour at Aricia¹ and votive offerings were made for successful childbirth. She was also favored by slaves, making her a patroness of many marginalized peoples.

The Roman Emperor Augustus decided that he’d make Diana the patroness of his wife Livia and his daughter Julia to counterbalance his own egotistical identification with the god Apollo.²

Ipogeo di via livenza, diana cacciatrice (Photo credit: Wikipedia)

Associated with the woodlands as well as the moon, the celebrated mythographer, Sir J. G. Frazer, writes in The Golden Bough that Diana had a sacred grove of oak trees at Lake Nemi, just outside of Rome at Aricia. The resident priest of the grove usually was an escaped slave who served as Diana’s consort. Priestly succession was determined by the outcome of a deadly challenge made by another escaped slave, these new rivals generally coming from the city.

In order to obtain the right of combat the challenger first had to break off a bough of mistletoe from within the grove. If the challenger obtained the mistletoe without being killed by the residing priest, ritual combat would ensue. If the challenger won this “religious” fight to the death, he replaced the slain priest and found himself in the same uneasy spot as his predecessor.

English: Temple of Artemis, Ephesus, Turkey (Photo credit: Wikipedia)

Diana’s renown is recorded in Acts 19: 23-41, in which the King James version of the Bible calls the Greek  goddess Artemis “Diana.” In this story St. Paul turns many away from Artemis through his preaching about Jesus at Ephesus. As a result, the converts stop buying small terra cotta and silver images of Artemis. In turn, some of the townsfolk become angry and denounce Paul.

 A silversmith named Demetrius, who made silver shrines of Artemis, brought in a lot of business for the craftsmen there. ²⁵ He called them together, along with the workers in related trades, and said: “You know, my friends, that we receive a good income from this business. ²⁶ And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that gods made by human hands are no gods at all. ²⁷ There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited; and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty.”³

The writer on women’s myth, Barbara Walker, says that Diana was declared evil and denounced by 14^th century Christian Inquisitors.

—

The Roman Temple of Artemis in Jerash, Jordan, was built around the middle of the 2nd century A.D. during the reign of Antonine the Pius. (Photo credit: Wikipedia)

¹ The Oxford Classical Dictionary, 1999, p. 463.

² (a) C. M. C. Green “Diana” The Oxford Encyclopedia of Ancient Greece and Rome. Ed. Michael Gagarin. © Oxford University Press 2010. The Oxford Encyclopedia of Ancient Greece and Rome: (e-reference edition). Oxford University Press. Toronto Public Library. 3 August 2012 http://www.oxford-greecerome.com/entry?entry=t294.e369

(b) C. G. Jung and Joseph Campbell talk about this dynamic,  generally regarded in depth psychology as “inflation.” Campbell, however, adds a few interesting nuances to the idea or, at least, puts some of the complexities of Jung’s depth psychology into easily understandable terms.

³ http://www.biblegateway.com/passage/?search=Acts+19%3A23-41&version=NIV  See also, The Eerdmans Bible Dictionary, 1996, p. 88.

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E-mail

Internet Caffe Internet cafe , Republica Dominicana (Photo credit: Remolacha.net pics)

In the 1980′s electronic mail or e-mail was a highly coveted technological novelty available only to the savviest of academics and business persons. Today e-mail is more commonly used than surface mail. Countless internet-based companies such as Microsoft’s hotmail.com, Google’s Gmail, Yahoo.com, Lycos.com and Mail.com, provide free e-mail services to anyone with internet access.

It has become public knowledge that e-mail is a potentially insecure means of communication. This means that it is possible for individuals to legally (as in the workplace) or illegally (as with hackers) intercept another person’s private e-mail.

In ancient and medieval times, power struggles often revolved around the flow of oral and written information. In years past spies attempted to intercept and forge papyrus and, later on, paper scrolls. Today the medium of legitimate and, perhaps, illegitimate competition is predominantly electronic.

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Evil

"Sauron's eye : my church is turning evil !" by AmUnivers / Amelie at Flickr

The definition of evil is informed by one’s core beliefs, and different kinds of arguments try to explain its existence.

Some materialists and scientists scoff at the idea of evil as if it were an antiquated legacy from a superstitious past.

Violent criminals are usually described in the news in psychiatric terms. Murderers are often reported as having a mental illness instead of being possessed by the devil. However, sometimes callous murderers are called “monsters” so the idea of evil can creep in to our essentially scientific worldview.

Meanwhile, savage tyrants and warlords are often viewed through a historical or, perhaps, political lens.

Evil in Christian theology

A basic theological distinction exists between natural evil and moral evil. Natural evil includes “acts of God” such as floods, earthquakes and avalanches. Moral evil is a conscious human choice to turn away from God’s will and participate in some action harmful to self and possibly others.

Duns Scotus classified “intrinsic evil” as acts that are inherently evil and accordingly prohibited. But intrinsically evil acts are not evil because they are prohibited.

In Christian theology evil is often seen as a necessary component of God’s plan of salvation. Here one accepts as an article of faith that God permits evil for some greater good, beyond the comprehension of mere mortals (see Isaiah 55:8-9).

A Christian school of thought, begun by Irenaeus and popularized by John Hick, argues that evil is permitted, but not caused, by God. Why, one might ask, would an all-powerful God permit evil? According to the Irenian school, the answer lies in the idea of ‘soul making.’ A soul freely choosing to abstain from evil is of greater value than one that automatically avoids evil like a programmed robot. The free soul apparently better glorifies God than would a sinless automaton.

Although evil may ravage, test and torment good souls living on earth, the true goal of our finite, earthly life is to be made worthy of eternal heavenly life. According to this perspective the evils of the world act as a crucible. Souls not succumbing to but resisting evil are purified and strengthened toward the good. Evil, then, is necessary. It acts as a kind of hammer that pounds out the soul’s impurities.

St. Thomas Aquinas, in keeping with the final winnowing of the Apocalypse (Luke 3:17, Matthew 3:12), writes:

God permits some evils lest the good things should be obstructed.

Another Christian argument, influenced by Plato‘s idea of the Forms, is given by St. Augustine. Augustine sees evil as a privatio boni—the absence of good. According to this view, since God is good, evil must be where God is not present. Therefore God doesn’t create evil. It’s a choice. But the theological debates get complicated here, and some ask whether Augustine’s theodicy holds up for both natural and moral evil.

Different branches of Christianity hold different views about what happens to evil souls in the afterlife. Some Churches damn sinners eternally. Martin Luther, for instance, believed that some souls are predestined for hell. Meanwhile, some contemporary Christians pray for the liberation of souls in hell while others do not.¹ And the Catholic Purgatory is neither heaven nor hell, but a difficult preparation for heaven.

Evil in non-Christian religions

Evil in Islam is similar to that of Christianity. But for Muslims it is evil to suggest that Christ is one with God (John 10:30). And the prohibitions in the Koran differ from those of the New Testament. Notably, killing is permitted in the Koran in some circumstances (see http://www.yoel.info/koranwarpassages.htm and http://www.islamreview.com/articles/jihadholywarversesinthekoran.shtml), whereas the very thought of killing is denounced in the New Testament. Many branches of Christianity do, however, entertain the idea of a Just War.

In Hinduism a different view of evil is presented. Evil is permitted to maintain a proper balance of sacred heat or power (tapas) within the universe. Aspects of Hinduism speak to the reality of hell for evildoers. But evil in Hinduism is mostly viewed in terms of personal ignorance and spiritual development, making hellish punishments temporary instead of eternal.

According to this perspective, the evil soul reincarnates on earth until it is cleansed of the ignorance that influenced it to commit bad deeds. This differs dramatically from the Catholic view that souls in hell are eternally damned and, strangely enough, would never want to leave. Unlike the Christian, the Hindu aspires to transcend apparently relative ideas about good and evil through an experiential knowledge of universal truth.

Accordingly, the goal of Hinduism differs from both Christianity and Islam. For the Hindu, heaven is a halfway house on the road to ultimate realization. The reincarnating soul may enjoy periodic visits to different heavens but, though the round of rebirth, it eventually transcends all heavens and ultimately achieves the greatest good of the Brahman. A similar but in some ways different view of evil is presented in Taoism.

An interesting but often overlooked question is whether Christian, Jewish, Islamic, Buddhist, Taoist and Hindu heavens and hells are identical in character. The celebrated Romanian scholar Mircea Eliade notes that heavens and hells are described differently among world religions. But do they all feel the same? We can’t really know but my guess is NO.

Most cultures around the world at some point in history have seen evil as a cause of mental or physical illness. This view is prevalent in Shamanism. And some religious writers, such as the Catholic, Michael Brown, say they feel the presence of evil almost anywhere.

And on the inferiority of evil as compared to good, W. H. Auden writes in A Certain World:

Good can imagine Evil; but Evil cannot imagine Good.

—

¹ See this excellent discussion: http://forums.catholic.com/showthread.php?t=329730

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Gabriel

The Annunciation by Anton Raphael Mengs (1728 – 1779) - Gabriel appears to the Virgin Mary via Wikipedia

Gabriel is one of the four Catholic Archangels (also Michael, Raphael and Uriel). Along with Michael, Gabriel is found in Christianity, Judaism and Islam.

A lot of New Age writers and alleged channelers talk about or, perhaps, dispense supposed “messages” from Gabriel, along with other angels. While this kind of stuff can be compelling, especially if someone is searching for a higher purpose in life, we really have no way of telling if it’s real, imagined¹ or purposely made up by scammers.

The same charge, of course, has been made against organized religions. Their discourses about angels are often said to be divinely inspired. But… who’s to say for sure?

—

¹ It would be relatively easy for someone to fool themselves into thinking they were divine prophets for some angel or higher being. All they’d have to do is get in a comfy chair, relax a bit, slip into a slightly meditative consciousness, and then let their imaginations or subconscious run wild. Most likely, this is what Jane Roberts did, who claimed to channel the entity Seth. Another possibility, usually dismissed by contemporary psychiatry but a possibility nonetheless, is that a malevolent spiritual being influences the channeler. So the person is channeling. But not what they think they are.

This post needs more content. Why not help us out and expand it? Please remember that copying and pasting large amounts of material from Wikipedia (or some other online encyclopedia) is not what Earthpages.ca is about. We want a fresh view, from you… not from your copy and paste editor!

Thanks,

Michael Clark, Ph.D

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Isis

Isis giving milk, Musée du Louvre, photo by Rama via Wikipedia

Isis was the central goddess of ancient Egypt, wife of Osiris and mother of Horus.

Her cult spread throughout the ancient Greek and Roman world, where she was linked with many mystery cults that were popular at the time.

In sculpture she’s often seen suckling the infant Horus. From this, Isis is regularly (and arguably wrongly) equated with the Virgin Mary and Kwan Yin by writers like Joseph Campbell and others who believe it’s valid to lump together different mythic beings on the basis of a few similarities in artistic representation. (In this case what’s similar is a woman suckling an infant, which is hardly unique considering many women have done this through the ages after having a baby).

Some feminist and New Age writers also subsume the different figures of Isis, Mary and Kwan Yin into a general idea of The Goddess.

In the Star Trek mythos, Isis is the name of a telepathic black cat and female partner of a time traveler, Gary Seven, who travels to 20th century Earth to prevent nuclear war.¹

—

¹ For more on this, see http://en.memory-alpha.org/wiki/Isis

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Parallel Universes

parallel universes: Martina Rathgens

The idea of parallel universes has been popularized in science fiction TV programs (e.g. Star Trek, Sliders and Charlie Jade) and hypothesized by leading physicists such as Stephen Hawking.

It suggests the coexistence of more than one universe and possibly an unlimited number of universes.

The idea arguably existed in Celtic myths about the otherworld. In pagan Ireland, for instance, the afterlife region of sidh very closely resembles earthly life. On Novemeber 1 during the festival of Samhain, spirits from both worlds are said to interact.

In philosophy, Leibniz argues that God conceived of many possible universes but only actualized one: “the best of all possible worlds.”

The satirist Voltaire popularized Leibniz’s view in Candide with a humorous critique of apathy and clerical excess.

In the 1970′s, Jane Roberts‘ Seth Books presented a cosmology that included not only parallel but interactive universes. For Roberts, the soul exists as a complex entity among multiple universes, learning something unique from each. At certain times some people may sense a “bleed through” from a parallel universe. The rock musician in universe A, for instance, may sense her other self as an astronaut in universe B.

Roberts’ views are no doubt interesting but, then again, so is science fiction. And until some kind of tangible proof can be obtained, her ideas remain pretty much on the fringe.

» Black Holes

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Roberts, Jane (1929-84)

my dad and my mom on a bookshelf: Ari Moore

1970s channeler who wrote the popular Seth Books and several less commercially successful fiction novels before the idea of channeling became a New Age publishing sensation.

Roberts allegedly went into a trance and channeled a spirit entity called ‘Seth’ while her husband Robert Butts transcribed the sessions.

At times Roberts, herself, wondered whether it was just her unconscious speaking but most of the time she writes as if Seth were a separate entity.

Regardless of Seth’s true nature, the worldview advanced by the Seth character is noteworthy.

Seth’s cosmology (i.e. map of the universe) has intersecting parallel universes connecting among themselves backwards and forwards through time. The past and future of all parallel universes – to include our supposed parallel selves – interact with and have an effect on the present as perceived now.

As with other mystical traditions, Seth suggests that part of the self is located in the flesh while other aspects of mind and soul exist beyond the material plane.

The Seth model differs from the belief in reincarnation in three ways:

1. Reincarnation stresses the effects of past lives on our present life, largely ignoring the possible influence of future selves on the present
2. Seth advances the idea of interactive selves existing in parallel universes
3. Not unlike Shakti Gawain, Seth highlights the importance of life in the present, whereas reincarnational theories tend to emphasize an escape from Samsara (the wheel of worldly rebirth)

Science fiction TV shows Sliders and Charlie Jade dramatize some of Seth’s ideas about parallel universes, while many Star Trek scripts deal with a ‘temporal continuum.’

Similarly, respected theorists like C. G. Jung view time, if perhaps not parallel universes, within a holistic framework. And the idea of parallel universes has gained some academic scrutiny through figures like Stephen Hawking and Michio Kaku.

As a final note, the belief in an interactive past, present and future is not necessarily equivalent to the theological idea that God knows the past, present and future. Many traditional theologians become uncomfortable with the idea, for instance, that the future could be seeping into or impinging on the present. They prefer to stick to the old idea that the future just doesn’t exist yet.

This traditional perspective, however, is challenged by the modern physics worldview that space and time are not absolute but rather, relative, multiple and interactive positions.

Perhaps it’s just too challenging for some people to think that far out of the box, and adhering to their cherished old religious and philosophical ideas gives them psychological comfort, much like a baby needs a breast or a bottle before it grows up enough to learn how to walk to the store to buy some milk.

» Leibniz (Gottfried, Wilhelm), Locke (John), Soul

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Reincarnation

Second hand reincarnation: shaggy359

Also known as metempsychosis and transmigration, reincarnation is a manmade theory based on beliefs found in different philosophical systems and religions, including ancient Greek, Egyptian, Hindu, Buddhist, Taoist, Jain, African and New Age perspectives.

Reincarnation usually involves ideas of karma and grace. It’s believed that after the death of the physical body, the soul (or in some schools, temporary personality attributes) returns for another birth.

In most traditions the self is on an evolutionary path from unconsciousness to consciousness–that is, from lower to higher, or gross to subtle forms of consciousness.

In some branches of contemplative Hinduism, the soul is said to begin in the mineral world and then move upward to the vegetable and animal kingdoms. Eventually it takes birth as a human being. After learning about and practicing good ethics from innumerable human incarnations, the soul may reincarnate in astral and heavenly realms before reaching ultimate liberation, awareness and bliss.

But bad ethical choices send the evolutionary process into reverse. If a human being abuses their freedom, they may reincarnate backwards into the animal kingdom or possibly further down into one of various temporary hells.

According to popular wisdom it’s often said that God provides perfect punishments and rewards for one’s deeds. So generally speaking, if one makes good ethical choices in an embodied life, one gains merit and reincarnates into a more auspicious life the next time around.

However, if one makes bad ethical choices, one returns to a less auspicious life. Again, the alleged purpose of reincarnation is to instruct the soul, preparing it for an ultimately perfect, eternal existence. The exact nature of this perfection is described differently among various schools of Hinduism, Buddhism, Jainism and Taoism.

Once complete liberation is achieved, the soul (or temporary personality attributes) no longer returns to a body, gross or subtle. This idea is expressed in an old Taoist tale, paraphrased as follows:

A man had led a dissolute life and reincarnates as a horse. After a few years the horse grows weary of being whipped by his masters, refuses to eat and dies. He then returns as a dog. Despising this incarnation the dog bites his master’s leg who has him destroyed. He returns as a snake. By now he’s finally learned his lesson. One must play out the hand one is dealt, patiently seeing it through to learn how to be virtuous. As a reformed soul, the snake avoids doing harm to other animals by eating berries and tries to keep itself out of danger. But one day the snake mistakenly dies under the wheel of a cart. Pleading his case before the King of Purgatory, he finds himself reborn a man—a reward for his good intentions (Raymond Van Over, ed. Taoist Tales, New York: Meridian Classic, 1973, pp. 52-53).

According to this view, suicide is like ‘skipping school’ (in the cosmic sense) and causes regression to a less desirable birth.

But not all believers in reincarnation would take this attitude. Some believe that the very same kind of life situation would arise again, as if the suicide is forced to repeat the same cosmic classroom he or she didn’t pass the first time around.

Meanwhile some New Age thinkers say that every life is consciously chosen prior to birth.

In most Asian religions God’s grace can mitigate or even erase the effects of bad karma, a fact often overlooked in specious critiques of reincarnation.

African pre-colonial tribal beliefs about reincarnation differ from Asian variants. African ancestors are believed to reincarnate into one or several descendents to give a particular family more power. Somewhat similar to the Asian idea, however, the African Ibo believe that one chooses between two bundles before birth – one bundle holds auspicious fortune, the other inauspicious. While the spirit tries its best to choose a favorable incarnation, a formerly evil person undergoes a difficult incarnation as a human or animal.

More variants of reincarnation are found within ancestor cults. And in The Merchant of Venice Shakespeare‘s character Gratiano suggests that Shylock is a reincarnated wolf.

In contrast to the belief in reincarnation, the Old Testament says that evil actions are repaid with evil, but not through reincarnation. Evil begets evil through one’s offspring:

The Lord…a God merciful and gracious…forgiving iniquity and transgression and sin, yet by no means clearing the guilty, but visiting the iniquity of the parents upon the children and the children’s children, to the third and fourth generation (Exodus 34:7).

In Catholicism, St. Thomas Aquinas refutes reincarnation on the basis of Romans 9: 11-12:

For when they were not yet born, nor had done any good or evil…not of works, but of Him that calleth, it was said to her: The elder shall serve the younger.

The Christian New Testament view of the body and its relation to the afterlife is expressed in I Corinthians 15; 51-52; 2 Corinthians 5:1; I Thessalonians 4:14; John 3: 4-7.

Some suggest that the Catholic notion of purgatory was created as a Christian counterpart to the temporary process of punishment and purification as found in non-Christian theories of reincarnation.

At Earthpages.org:

• Articles about reincarnation and karma.

» Anatman, Anthroposophy, Avatar, Cayce (Edgar), Chinmoy (Sri), Deva, Fenris, Free-John (Da), Gawain (Shakti), Hell, Hermes Trismegistus, Karma, Meno, Origen, Ram Dass, Parvati, Plato,  Ramacharaka (Swami), Republic, Roberts (Jane), Samsara, Skandhas, Theosophy, Transmigration, Werewolf, Pythagoras

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Soul

All Souls Night in Gdansk: Robin Hamman

Soul

The idea of the soul has innumerable meanings around the world and throughout history.

A distinction is often made between an individual soul and a world soul. Some regard the soul as a multiple entity, as in ancient Egyptian religion or the contemporary views of the trance channeler Jane Roberts/Seth.

Others insist the soul is single.

Some say the soul is the conceptual “I” that apparently remains constant throughout life.

Plato viewed the soul as single but containing multiple functions.

Aristotle saw the soul as a partly rational and partly irrational function governing bodily needs, desires and actions that disappears at death. Soul is also envisioned as a spiritual, self-motivating and eternal agent or substance.

St. Thomas Aquinas insists it is united to the body but not of the body. For Aquinas it “operates through corporeal organs” with its “proper function” being “in the understanding.”

In much of Hinduism the soul reincarnates, ultimately to merge with God, as a drop of water returns to the ocean from whence it came. In this sense, individuality is temporary at best. Ramanuja‘s Visistadvaita school of Hinduism is an important exception to this idea. For Ramanuja individual souls (jivas) emerge from and ultimately rest within God (Brahman), retaining  some aspect of their individuality, existence and, therefore, reality.

The anatman doctrine of Buddhism contends that the idea of a soul is just a conceptual illusion and, in reality, does not exist.

Catholics believe that the soul is created by God at the moment of human conception, a view that has sparked intense debate among pro-life and pro-choice groups. Concerning death and the afterlife, Catholic believers say the soul rises to heaven or is purified in purgatory in preparation for heaven or descends to eternal hell.

In music “soul” refers to a form of music originating in America that blends gospel music with rhythm and blues. Although soul music was created by black Americans, its contemporary offshoots are composed and performed by anyone, anywhere.

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