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This article needs additional citations for verification.For other uses, see Afterlife (disambiguation).Ancient Egyptian papyrus depicting the journey into the afterlife.The afterlife or life after death is a generic term for a continuation of existence after death, typically in a spiritual or ghostlike afterworld.Some believe the afterlife includes some form of preparation for the soul to be transferred to another body (reincarnation).The major views on the afterlife derive from religion, esotericism and metaphysics.Types of views on the afterlife
2 The afterlife in different metaphysical models
3 Afterlife in modern science
4 Afterlife in Ancient Egyptian Religion
5 Afterlife in Zoroastrianism
6 Afterlife in ancient Greek and Roman religion
7 Afterlife in Norse religion
8 Afterlife in Abrahamic religions
8.The Early Church: 1st century
8.The dead as Angels in Heaven
8.Types of views on the afterlife
There are two fundamentally different types of views on the afterlife: observation based views and faith based views.The first type is based on some form of observation by a human or an instrument.They are studied by survivalism.The work of people like Bruce Moen and Robert Monroe are also of this type.Also scientific research into the afterlife is based on observation.The second type is based on some form of faith, usually faith in the myths that are told by ancestors or faith in the truth of religious books like the Bible, the Qur'an, the Talmud, the Vedas, the Tripitaka et cetera.The afterlife in different metaphysical models
In metaphysical models, theists generally believe some sort of afterlife awaits people when they die.Buddhism, tend to believe in an afterlife like reincarnation but without reference to God.Humanism, and often empiricism) generally hold that there is not an afterlife.To the extent that the afterlife is a form of justice, it is usually restricted to humans, as animals are not held responsible for their actions.Afterlife in modern science
Modern science, in general, either describes the universe and human beings without reference to a soul or to an afterlife, or tends to remain mute on the issue.MacDougall weighed dying patients in an attempt to prove that the soul was material, tangible and thus measurable.The title of the 2003 movie 21 Grams is a reference to MacDougall's findings.Afterlife in Ancient Egyptian Religion
The afterlife played an important role in Ancient Egyptian religion, and its belief system is one of the earliest known.While the soul dwelt in the Fields of Aaru, Osiris demanded work as payback for the protection he provided.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.Afterlife in Zoroastrianism
Zoroaster, who lived in Iran around 1000 BCE, teaches that the dead will be swallowed by terror and purified to live in a perfected material world at the end of time.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.The dead Danaides punished by having to pour water into a leaking cauldron.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.The Romans had a similar belief system about the afterlife, with Hades becoming known as Pluto.Afterlife in Norse religion
The Prose Edda describes Hel as an unpleasant abode for those unworthy of Valhalla, which is reserved for chosen warriors who die in battle.Judaism
Writing that would later be incorporated into the Hebrew Bible names sheol as the afterlife, a gloomy place where all are destined to go after death.Biblical account of the destruction of the rebellious Korah, Dathan and Abiram and their 250 followers, although it is speculated that this passage should be read literally, signifying an earthquake or split in the earth.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 physical resurrection to the status of a future miracle, unrelated to the afterlife or the Messianic era.The Zohar describes Gehenna not as a place of punishment for the wicked but as a place of spiritual purification for the souls of almost all mortals.Jesus and the New Testament writers of the Bible books mention notions of an afterlife and resurrection that involve ideas like heaven and hell.There is mention of ghostly bodies of past prophets, and the transfiguration.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 of unquenchable fire" into which they are destined to be cast.Gregory of Nyssa formulates belief in the 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.Medieval Christianity
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".John Calvin denounces Luther's doctrine, writing instead that the souls of the elect rest in blessedness while awaiting the resurrection of the dead.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.Many deist freethinkers held that belief in an afterlife with reward and punishment was a necessity of reason and good moral order.Day Saints (Mormonism)
President Joseph F.Saints presents an elaborate vision of the Afterlife.It is divided into two parts: Spirit Prison and Paradise.Doctrine and Covenants, Section 76) or are cast with Satan into Outer Darkness.See Doctrine and Covenants, Section 76.This continues to be the belief system of most Mormons.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.God, not by works, so that no one can boast.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.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.Adventists, though they have among the strictest rules on how to conduct their lives, teach that sinners are destroyed rather than tortured forever.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).Universalists
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
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.Although those who are not dead when Armageddon occurs will be judged and possibly slain during Armageddon because of their potential regretless sins.Souls will not get there until after the Judgment Day, but their level of comfort while in the grave depends on their belief in The God and hereafter, as well as their deeds during this life.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.Hinduism
The Upanishads describe reincarnation, or samsara.The Bhagavad Gita, the holy book of 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.The end of this cycle is Mukti or salvation.Buddhism
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.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.And some have fear, which results from foul deeds in the former life or from insistent haughtiness.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.They have to release the things and beings on which or whom they still hang from the life before.Sikhism
Sikhs also believe in reincarnation.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.Final Review or End Report over one's life.Some Neopagans believe in personal reincarnation, whereas some believe that the energy of one's soul reintegrates with a continuum of such energy which is recycled into other living things as they are born.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 experiences they had during their lives.Scientific Search for the Soul.Encyclopedia of the Archaeology of Ancient Egypt.The Columbia Electronic Encyclopedia, Sixth Edition.Further reading
Life After Death: A History of the Afterlife in Western Religion by Alan F.The external links in this article may not comply with Wikipedia's content policies or guidelines.Please improve this article by removing excessive or inappropriate external links.Look up afterlife, hereafter in Wiktionary, the free dictionary.Is there life after death?Tibetan Buddhist View of the Afterlife
What Happens When You Die?Death Experiences and the Afterlife
www.Various Accounts of the Afterlife
Common problems with the concept of Heaven
Rosicrucians: The Light Beyond Death
Afterlife at Stanford Encyclopedia of Philosophy
VERITAS Research Program
The Destiny of the Soul: A Critical History of the Doctrine of a Future Life, available at Project Gutenberg.This page was last modified on 6 March 2008, at 18:55.All text is available under the terms of the GNU Free Documentation License.British television drama series, produced by independent production company, Clerkenwell Films for the ITV Network.Alison become involved in the appearance of a spirit and attempting to discover why it has come back to haunt the living.Alison's interest in Robert stems from her ability to see the spirit of his young son, whom Robert cannot see.Throughout the series a recurring theme is Alison's attempt to have Robert fully come to terms with the death of his son so that the boy's spirit can be eased and he can fully move on.In the first series it is learnt that Alison was seriously injured in a train crash several years before.The other survivors of the train crash seek her out to contact their own lost loved ones in the final episode of the first series, almost causing Alison's own death.Later, in the second series, it is established that Alison had these powers since she was little, the first 'ghost' she saw was her grandfather.He dies in the season finale, after having spent much of the series helping Alison to overcome mental problems brought about by the ghost of her mother.The second series was directed by Charles Beeson, Martyn friend and Ashley Pearce.Eventually they did,"1 Volk told SFX.Following the success of the first series, a second run was commissioned, beginning on September 16, 2006 on ITV in the UK.The first run has been released on DVD in the UK, including audio commentaries from the cast and crew.Files, Jonathan Creek and, yes, Most Haunted, and turned them into terrific television."The response remained positive through to the end of the series, with all subsequent episodes also being included in "Today's Choices" in the Radio Times.Afterlife was also a success for ITV in terms of viewing figures.The first episode gathered an overnight average rating of 5.In April 2007 Afterlife received three nominations for the Monte Carlo Television Festival 2007.Lesley Sharp has been nominated as best actress, Andrew Lincoln as best actor and Murray Ferguson as best producer.Saturday September 24 2005, 9.Saturday October 1 2005, 9.Saturday October 22 2005, 9.November 2006
A Name Written in Water.People+Arts, a cable television station for Latin America, also aired the show in early 2006.It premiered in the US in November 2006 on BBC America.It also aired in Sweden on TV4.Season 2 in January 2007."Ghost Watching: Afterlife is about to bring the supernatural to ITV...".External links
afterlife at ClerkenwellFilms.Writer of afterlife Includes preview and details of Series 2
afterlife at TV.This page was last modified on 2 January 2008, at 14:20.All text is available under the terms of the GNU Free Documentation License.Click here for more information.The organization is currently being developed so there is very little information at this site.As volunteers help to build AfterLife.Yes, I'm interested in having my site archived.Afterlife will encourage you to begin your own journey of discovery.Inquire within, or talk to Zeo in game.Mother, so treat her right.All images and text on this page, unless noted otherwise, belong to the organization of Afterlife.Any reproduction in part or whole without consent of Afterlife is prohibited.Banner background drawings by Samwise.The focus in this article is on the possibility that the
individual who dies will somehow continue to live, or will resume life
at a later time, and not on the specific forms such an afterlife might
take.America has
been described as the only society in which death is viewed as a
preventable illness.One does not go to great lengths to deny, and
avoid awareness of, that which is of little concern in the first place.In most cultures, this concern has taken the form of belief in some
sort of personal afterlife, in which the same individual that lived and
died nevertheless persists and continues to have new experiences.Strictly speaking, for the Greeks this was not a
replacement for a personal afterlife, but rather a supplement to what
was conceived as a rather colorless and unrewarding existence in
Hades.God, who
of course neither forgets nor misjudges the lives he remembers
(Hartshorne 1962, p.Overall, it
simply is not clear whether, and in what sense, it can be said that the
same individual who lived on earth survives to experience Nirvana.With this in view, it may be said
that belief in some sort of personal survival has been nearly universal
among known human cultures, though obviously it has not been accepted
by all individuals in those
cultures.Our primary topic in this article
will be survival as such, rather than particular conceptions of the
afterlife such as heaven and hell or reincarnation, and we begin by
considering the logical possibility of life after death.The possibility of survival cannot be considered without taking into
account the nature of the human person.We
cannot make judgments about the identity of souls, because souls are
said to be imperceptible.And because of this, the identity of a
person over time cannot consist of the identity of the person's
soul over time.But once the person has died that
body decomposes in a grave, and can't be the basis for our
identification of the person who is supposed to have survived
disembodied (Perry 1978, pp.The failure to distinguish these questions (a
failure which may be due in part to Wittgenstein) is the source of
serious philosophical confusions.Our concepts, after all,
have been developed to deal with the sorts of contingencies that
normally arise, and it may sometimes be possible to invent scenarios
(or even to discover them empirically) that are not provided for in our
ordinary usage of a concept.The metaphysical question having been disposed of, it becomes apparent
that the epistemological question is less significant than it may
previously have appeared.But again, once it is seen that there is no
metaphysical problem here, the epistemological question becomes purely
a practical one, requiring to be answered if and when we have the need
in practice to make such identifications.There may still be an objection to this, to the effect that the idea
of disembodied survival, even if not logically incoherent, is one we
have don't have a sufficient grasp of to allow it to count as a
real possibility.What would such survival amount to, anyway?But if the notion of an immaterial soul is to do any
philosophical work, we need to be able to think what it might be like
for such a soul to exist on its own, unembodied.Price's development of this idea
will be forced to admit that he has given a reasonably clear account
of what disembodied existence might be like.We need not follow Price
in (what appears to be) his supposition that this is a plausible
account of the actual state of persons who have died.Still other questions remain, of which the following is a sample:
Suppose a person's soul were replaced instantaneously by another
soul with the same memories, dispositions, and so on: how could we
tell that this had happened?The conclusion drawn is that there is no
difference between having a single soul and having a succession of
souls, which reduces the notion of a soul to absurdity.If the materialist can duplicate
souls, the dualist can duplicate bodies.The mistake lies in assuming that they can be used
to get rid of souls while leaving other, more respectable metaphysical
beliefs unscathed.But dualism has run upon hard times lately,
so we need to consider also the possibility of survival given some
variety or other of
materialism.Materialists, of course, will not affirm immortality of the soul, but
they have available an arguably preferable alternative in the form of
bodily resurrection.Resurrection is in fact the standard view of the
afterlife in all of the major theistic religions: Judaism,
Christianity, and Islam.It is not a
satisfactory answer to this to say that God, being good, would not
(and perhaps could not) do such a thing.On the view in question, what
is necessary for resurrection is merely that material particles be
arranged in the correct fashion, and it is hardly a necessary truth
that only God could do this.One of the more interesting of these is Lynne Rudder
Baker's invocation of a constitution view of persons (Baker 2000,
2001, 2005).On this view persons are not identical with, but are
constituted by, their bodies.Unfortunately, this criterion is not merely uninformative but is in
fact entirely vacuous.P1 and P2 are the same person, and the criterion
reduces to a tautology.Another proposal is offered by Kevin Corcoran (Corcoran 2005).It is reminiscent of Jonathan
Edwards' view that we are justly punished for Adam's sin in the Garden
of Eden because God has decreed that the segment of Adam's life
including the sin is a segment of our own lives also.Inwagen's own proposal for a
materialist resurrection.For in spite of his criticisms of the common
view, van Inwagen is himself a Christian and a believer in the
resurrection.These are details (van Inwagen 1978, pp.In fairness, it should be
pointed out that van Inwagen originally stated this proposal only in
order to demonstrate the logical possibility of a materialist
resurrection.But as a proposal which
is supposed to represent the actual way in which God enables humans to
live again, the account has very little to recommend it.Whether any form of dualism
is tenable, and perhaps preferable to materialism even apart from
considerations of an afterlife, is a question that cannot be addressed
here.Supposing that an afterlife is at least logically possible, is there
any empirical evidence that might offer support for such a belief?Broad, was motivated by a search for such evidence.These experiences, furthermore, are not random in their contents.The experiences occur regardless of age, social class, race, or marital
status.Since
the publication in 1975 of Raymond Moody's book, Life After
Life (Moody 1975), there have been numerous studies of the
phenomenon, some of them carried out with careful attention to
scientific objectivity (e.As one might expect, there is a wide variety in interpretations of
NDEs, from those which take the experiences to be literally revelatory
of a state that lies beyond death to debunking interpretations which
see the experiences merely as a reflection of abnormal brain states.On the other hand, interpretations of NDEs as literally revelatory
of the life to come, though common in the popular literature, are also
suspect.Carol Zaleski has shown, through her comparative studies of
medieval and modern NDEs, that many features of these experiences vary
in ways that correspond to cultural expectations (Zaleski 1987).In view of this,
Zaleski ascribes the experiences to the religious imagination,
insisting that to do so enhances rather than diminishes their
significance.It may be that some of the difficulty in interpretation arises from
the attempt to ask, and answer, a single explanatory
question.First,
there is the inception of an NDE: what is it that triggers
the experience?NDEs, the repeated themes and elements that reappear time after
time.While the pattern is far from invariable, and it may be rare for
a single experience to exhibit all of the aspects, there is enough
consistency in reported experiences to call for explanation.What can be said, then, about the explanatory questions posed by
these different aspects?At this point
explanations in terms of Jungian archetypes may be proffered.Zaleski does not, however, seem to recognize
that an explanation is still called for as to why the religious
imagination produces such a narrative now (that is, at the
time of a near approach to death), and with this structure, as
opposed to countless other patterns that might seem equally
possible.These are phenomena that, provided they can be
verified, indicate strongly that something is occurring that is not
susceptible of an ordinary naturalistic explanation.But if it is possible to verify objectively
certain paranormal aspects of NDEs, fully naturalistic explanations can
be ruled out and the way is open for further exploration concerning the
meaning of the experiences.Evidently a careful assessment of this evidence would require extended
discussion; only a few remarks can be offered here.Even more striking is the evidence of
experiences that occurred, and information that was acquired, during
periods with no detectable brain activity.Admittedly, a flat EEG is
not absolute proof that there is no residual activity going on in the
brain that could be the locus for the experiences.And it is precisely these naturalistic views that, for
many persons, constitute the greatest obstacle to belief in an
afterlife.What often is not sufficiently
appreciated, however, is the close tie between theism and belief in an
afterlife.The point is not merely that theistic religions incorporate
belief in an afterlife and many persons accept the belief because of
this religious teaching.The tie is closer than that, and it has
considerable force in both directions.Suppose, on the one hand, that the God of theism does in fact exist.Indeed,
it is actually said that God loves us.But even those who enjoy relatively good and
satisfying lives are conscious of far, far more that could be
accomplished and enjoyed, given more time and the vigor and energy to
use it well.This argument can also be reversed to telling effect.If there is no
afterlife, no realm in which the sorrows of this life can be assuaged
and its injustices remedied, then the problem of evil becomes
impossible to solve in any rationally intelligible way.For
the reasons given, one would be hard pressed to find very many theists
(as opposed to deists) who do not also affirm belief in an
afterlife.The argument in the opposite direction might seem to be weaker.Hinduism, all of which affirm
an afterlife in the form of the doctrines of karma and reincarnation.For theists, such as many Hindus, this minute arrangement of
one's life circumstances to match one's karma can be viewed
simply as the work of God.Indian traditions, it must
be something radically different from the order of nature that (so far
as science can discern) governs the physical processes of the world.If the common source of the natural order and the
karmic order is impersonal, we are still in need of some account of how
and why it would be such as to produce these two quite different sorts
of order in the cosmos.God who desired
that there be created persons, and who wished to provide a stable
natural order within which they could live and exercise their varied
powers.To be sure, not everyone who affirms an afterlife views
it in terms of karma and reincarnation.Fortunately, the general line
of argument given is not dependent upon this particular view of the
afterlife.This is evident for views that
conceive the afterlife in terms of rewards and punishments for deeds
done in one's previous life.Seldom if ever is
it suggested that the afterlife will be the scene of tragedy, cruelty
and injustice such as are all too common in our present existence.That
kind of afterlife might well be seen as hellish rather than heavenly,
at least for the less fortunate participants.So the upshot is this: On all commonly held views of
life after death there is a moral order governing the
afterlife, whatever its precise details may be.To be sure, Kant gives different reasons for
postulating God and for postulating an afterlife, and the ends to be
served by these postulations are ostensibly different.In actuality,
however, it is highly plausible that the two postulates are
inseparable.We ought to postulate God, because only in this way is it
possible that in the end happiness should be enjoyed by persons in
proportion to their moral desert.We are told to postulate immortality,
because only an endless life makes possible continued progress towards
the goal of a coincidence of one's will with the requirements of
the moral law.But for such continued progress to be at all likely to
occur would seem to require some kind of morally benign conditions in
the afterlife, and Kant implicitly assumes that such conditions will
obtain.As noted above, the existence of a moral order in the afterlife
is something that requires explanation, and a theistic explanation may
well be the best available.Pointing out the close connection between theism and life after
death does not constitute a decisive argument for or against either
hypothesis.Without question,
many persons strongly desire that there should be an afterlife, and
believe in one largely if not entirely for that reason.To be sure, if the
universe is naturalistic, then the desire that many persons have for an
afterlife does not constitute any kind of evidence that an afterlife
exists.One might inquire about the causes of such a desire and, given
its widespread occurrence, might wonder about its possible Darwinian
survival value.On this supposition, human life is not the accidental
product of mindless forces that have operated with no thought to it or
to anything else.God's purpose for them, and certainly human
conceptions of the way in which certain desires could be satisfied may
be wide of the mark.But the presumption must be that desires which are
widespread or universal are aimed at some genuine and attainable good,
however inadequate may be the conceptions of that good held by many
individuals.And if this is so, persons who take the desire for an
afterlife as a reason to believe in one are on the side of right reason
in doing so.Without doubt, a great many persons who believe in life after death
do so because of reasons that are internal to their own religious
traditions.Muslims on the
prophecies of the Koran.Material Persons and the Doctrine of
Resurrection.Faith and Philosophy 18:2, pp.The Oxford Handbook of Philosophy of
Religion.Oxford: Oxford University Press, pp.Immortality of the Soul or Resurrection
of the Dead: The Witness of the New Testament.Immortality and Resurrection: Death in the
Western World: Two Conflicting Currents of Thought.The Experiences of Dying from Falls.Dialogue on Personal Identity and
Immortality.Page references to Hick 1970.Recollections of Death: A Medical
Investigation.International Journal for the Philosophy of
Religion Vol.Death Experiences in Medieval and Modern Times.New York:
Oxford University Press.Death, Afterlife and Eschatology,
provides a compilation of referenced sources from around the world on the topics of death, afterlife, and eschatology.Christmas get together always seems special to me.Joy to the world, the Lord is come!Use the menu above to browse the site.
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