The Afterlife (christianity, buddhism & non religious)

the belief that there is life after death.

The belief that humans are made of two separate parts, a physical body and a spiritual soul.

materialism: The belief that humans are purely physical beings, with no spiritual aspect to them.

non-dualism: The view that humans are a union of inseparable physical and spiritual qualities.

soul: the spiritual part of a person, believed to survive our physical death.

I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. John 11:25-26.

a transformation into a completely new form of existence.

Many Christians believe that the human soul is a gift from God, given at the moment of creation, and that only humans have souls. This is based on the creation story and reflects the belief that human life is sacred.

God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7

Dualism is the view that humans are made of two separate parts, a physical body and a spiritual soul. For dualists, the soul is our “true” self, and although it resides in the body during our life, the soul is immortal and survives the death of our physical bodies.

“Do not fear those who kill the body, but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell.” Matthew 10:28

Jehovah’s Witnesses, take a somewhat different approach to the soul, known as non-dualism.

This is the view that humans are a union of inseparable physical and spiritual qualities. When humans die, the soul does not continue to exist independently, and the dead are not conscious. However, on the Judgement Day, God will resurrect the soul back to life to be judged.

“there is no work nor planning nor knowledge nor wisdom in the Grave.” Ecclesiastes 9:10

Buddhists reject the existence of a soul and believe in the concept of anatta. Buddhists believe that because all things are impermanent, there can be no immortal soul. Buddhists argue that when human nature is carefully analysed, all that can be found is a bundle of ever-changing parts.

Most atheists and humanists reject the existence of a soul, arguing that humans are purely physical beings, with no spiritual aspect to them. This view is known as materialism. For materialists, when our physical bodies die, that is the end: there is no soul which survives our death.

• Belief in dualism comes from pre-scientific societies and should be rejected today.

• Materialism fits better with sciences such as psychology, which can explain human experiences without the need for a soul.

• It makes no sense to say that only humans have a soul, as according to the theory of evolution, humans evolved from animals.

heaven: A state of eternal happiness in the presence of God.

hell: A state of eternal suffering and separation from God.

purgatory: A state of temporary purification in the afterlife.

eschatology: Christian teachings on the “last things”: death, judgement, heaven, and hell.

judgement: Belief that God will assess people after their death, rewarding or punishing them for the life they led.

grace: An unearned gift from God.

Universalism: Belief that because God’s forgiveness is infinite, everybody will ultimately enter heaven.

There are numerous references to heaven in the Bible, but few detailed descriptions of it.

Traditionally, Christians believed that heaven was a physical place above Earth, where God lived, but today Christians tend to view references to heaven being “above” Earth as metaphorical rather than literal.

Many Christians also believe that in heaven they will be reunited with loved ones who have died before them.

Hell is seen as the opposite of heaven: a place of eternal suffering and separation from God. The Bible speaks of hell in different ways, including as a place of fire, destruction, and darkness.

1. Catholics believe that few people are good enough to enter heaven immediately, or evil enough to deserve eternal hell.

2. Catholics believe in an intermediate state known as purgatory, where the dead are punished for, and purified of, their sins.

3. Unlike hell, Purgatory is not eternal: Once a soul has been cleansed of its sins, it will enter heaven.

4. Prayers can be said for those in purgatory, to reduce their stay there.

FALSE

Protestants do not believe in purgatory, because it is not mentioned in the Bible.

Jehovah’s Witnesses believe that all of humanity will be judged at the end of time on Judgement Day

Other Christians believe that each person is judged by God immediately after their death.

Catholics and many Protestants believe that entrance to heaven is given as a reward for those judged to have lived a morally good life through faith and obedience to God. Hell is seen as a punishment for those who have lived wicked lives, or committed serious sins without repenting for them.

Some Evangelical Christians stress that since everyone sins, no one is good enough to deserve heaven. Instead, they see God’s choice to save some people from hell as an act of grace.

The idea of judgement is re-enforced by the Parable of The Rich Man and Lazarus.

This tells of a poor man, Lazarus, who begs by the house of a very rich man, who does nothing to help him. When both die, the poor man is taken to heaven, while the rich man is sent to hell where he exists in a state of torment. The rich man asks God to send Lazarus to him to dip his fingers into water to quench his thirst, but God refuses, saying that the rich man has enjoyed luxury in his life. The implication is that the rich man’s selfish lifestyle has led to eternal punishment.

This is one of Jesus’ harshest parables, but for many Christians it emphasises the reality of judgement and the importance of living a moral life.

• Some Liberal Christians are agnostic about the existence of heaven, and do not see it as an important belief. They feel it is more important to focus on transforming this world rather than looking forward to a reward in the afterlife.

• The may see the Bible’s references to heaven as a metaphor for living a moral life that follows Jesus’ teachings.

TRUE

This is the belief that because God’s forgiveness is infinite, everybody will ultimately be reconciled to God and enter heaven. This leads some liberal Protestants reject the existence of hell, while others see hell as a temporary state, somewhat like purgatory.

Buddhists believe in “heavenly” and “hellish” realms. However, these are not eternal, but are part of samsara. Buddhists also reject the idea of a divine judgement, because they do not believe in a divine judge. Instead, rebirth into a heavenly or hellish realm is conditioned by the karma a person has accumulated.

Atheists and humanists reject the existence of heaven and hell, because it conflicts with their belief in materialism. Once we die, that is the end of our existence. Humanists stress that we must make the most of this life, because it is the only one we have.

rebirth: The belief that after a person's death, their karma causes a new existence in samsara.

realm: Literally “kingdom”. One of the different forms of existence in which we can be reborn.

secular Buddhism: A modern form of Buddhism which rejects supernatural beliefs.

true

1. The most important Buddhist belief about the afterlife is the concept of rebirth.

2. Rebirth does not mean that when we die our soul moves from one body to a new one because this would contradict the teaching of anatta.

3. Instead, Buddhists believe that the karma a person creates in their life will condition a new birth in samsara after their death.

1. Buddhists sometimes use the analogy of two candles.

2. Imagine lighting a new candle from the dying flame of an old one.

3. As the flame on the old candle goes out, the flame on the new one is lit.

4. From one perspective, the two candles are completely separate, but at the same time, it is true to say that the flame from one candle lit the flame on the other.

1. The ultimate goal of Buddhism is to escape samsara and attain nirvana. However, many, particularly lay

2. Buddhists, this is an unrealistic aim in their present life, and a more realistic goal is to attain a favourable rebirth. This can be achieved through performing good or “skilful” actions, which create merit (good karma).

3. Conversely, evil or “unskilful” actions create negative karma which can lead to an unfavourable rebirth.

4. Buddhists believe that rebirth can take place in one of six realms. In Buddhist iconography, these are shown as part of a wheel which represents samsara.

1. The realm of the gods (devas): This is a heavenly existence in a state of happiness.

2. The realm of the angry gods (asuras): A state of anger, motivated by hatred and jealousy.

3. The realm of the hungry ghosts (pretas): A state of torment, caused by desires that can never be fulfilled.

4. The realm of hell: A state of extreme physical and emotional suffering.

5. The realm of animals: A state of animal existence, driven by instincts and impulses, without qualities such as compassion.

6. The realm of humans: A state where we have the capacity to make choices, including the choice to free ourselves from the cycle of samsara.

Rebirth into any of these worlds is always temporary. Once the karma that conditioned the rebirth is worked out, the life will end and a new one will begin in turn.

A rebirth in the human realm is the most desirable of all, as the combination of freedom and suffering which characterises human life gives the best chance of attaining nirvana.

The realms of the gods, angry gods, and humans are seen as the “higher realms”, while the realms of hungry ghosts, animals, and hell are seen as the “lower realms”.

Many Buddhists interpret the six realms literally, as different forms of rebirth. They can also be interpreted psychologically, as states of mind that people can experience in their current, human lives. For example, people who are constantly angry or jealous might be said to be living in the realm of the angry gods.

Secular Buddhists argue that the concepts of karma and rebirth reflect the beliefs of the pre-scientific society in which the Buddha lived. There is no scientific evidence that either of these things exist, and so modern Buddhists should reject them. Secular Buddhists do not view rebirth as “life to life” but instead “moment to moment”: our choices and actions now will shape our future experiences in this life.

Triratna Buddhist Community see belief in rebirth as a form of attachment that must be overcome: Belief that we will be reborn runs the risk that we will not strive hard enough for nirvana in this life.

However, most Buddhists feel that belief in karma and rebirth are essential Buddhist teachings. The Buddha himself taught that if karma and rebirth were not true, there would be no requirement to live a moral life, as evil actions would have no consequences.

celebrant: In humanism, a person who is trained to perform ceremonies such as funerals and weddings.

cremation: The act of reducing a dead body to ashes using fire.

crematorium: A place where a dead person's body is cremated.

eulogy: A speech which pays tribute to a person who has recently died.

state of grace: Being free from sin, and in the right relationship with God.

In Catholic Christianity, wherever possible, a priest will perform the sacrament of the Anointing of the Sick on a person who is seriously ill or near death. Prayers are said for the sick person, and they may have an opportunity to receive the Eucharist and to ask God to forgive their sins. These sacraments allow the dead person to die in a state of grace, and therefore to die at peace, knowing they are in the right relationship with God.

During the service, candles may be lit, which represent Jesus as the “Light of the world” who guides the soul of the dead person to heaven.

Flowers are often displayed, which recall Paul’s analogy of the seed and the hope that the dead person has transitioned to a new form of existence.

The priest or minister may read Jesus’ words “I am the Resurrection and the life” (John 11:25), reflecting the belief that those who have faith in Jesus will be resurrected to live with God in eternity.

The service will also feature Hymns and readings from the Bible.

Christian funerals also commonly feature a Eulogy, as well as music which was special to the loved one may be played. These may have no religious meaning, but give friends and relatives a chance to remember the person who has died.

they believed that the bones of the dead person should be left intact so that God could resurrect them on the Day of Judgment. While the Catholic Church still teaches that burial is preferable to cremation, many Protestant churches teach that as long as respect is shown for the dead, the choice between burial and cremation is a personal one.

1. These often have similar features to religious services, but with no references to God or an afterlife. A humanist funeral may be led by a humanist celebrant.

2. The heart of a humanist service is often the eulogy, where the celebrant, or a friend or relative of the deceased, pays tribute to the dead person and shares memories of them. The aim is to celebrate a life that has ended, rather than looking forward to continued life after death.

3. Similarly, there may be non-religious readings or reflections on the meaning of life and death.

4. These are important because although non-religious people do not believe in God or an afterlife, readings and poetry can still be a source of consolation in the face of death.

5. There is no set location for humanist ceremonies, because for humanists there are no such things as “holy” places.

almsgiving: Giving food, clothing, or items to monks.

merit transfer: The belief that the karma created by good actions can be transferred to other beings.

mourning: Expressions of sadness or sorrow after a person dies.

1. Buddhist rituals of death and dying are informed by the belief that death is not the end of life, but an important transition between lives in the cycle of samsara.

2. How a person dies, and the mourning rituals their friends and relatives perform, can help ensure a good rebirth, and even help them once they have been reborn.

3. Buddhist rituals around death and mourning reflect the importance of anicca, as well as the belief that through merit transfer, the dead can receive the karmic benefit of actions performed by the living.

1. In Theravada Buddhist countries, when a person is dying, their friends and relatives have a duty to support them.

2. They will encourage the dying person to read or chant passages from Buddhists texts, or do this themselves if the dying person is unable to.

3. The aim is for the person to be able to approach death in the right state of mind: a state of calm awareness, looking back at their life with joy rather than anger or regret.

4. Theravada Buddhists believe that a dying person’s state of mind shapes their next rebirth, so how a person dies is very important.

1. Buddhist monks are more closely involved in rituals of death and dying than they are in other rites of passage, such as childbirth or marriage.

2. Once a person has died, monks will be invited to recite passages from Buddhist scriptures over the dead person’s body.

3. The family of the deceased will give food to the monks.

4. This creates merit which can be transferred to the dead person, which may lead to a better rebirth.

1. In Buddhism, bodies are usually cremated rather than buried.

2. Cremation is a long-standing practice in Indian culture, and the Buddha’s own body was cremated.

3. However, reducing the body to ashes is also a powerful reminder of the impermanence of life.

1. In Sri Lanka, Buddhist funerals usually take place on the third or fourth day after death. Monks take part in the funeral, but there are several additional rituals which allow the transfer of further merit to the deceased

2. Offering cloth on behalf of the dead

3. Preaching for the benefit of the dead

4. Almsgiving for the dead

1. In Sri Lanka, it is common to present the monks with a white cloth before the body is cremated, either at the cemetery or at the dead person’s home.

2. This is used to make monastic robes and is another way of creating merit for the deceased. During this ceremony, a monk may give a short sermon on a religious theme, and the words anicca vata sankhara may be recited, which means “impermanent, alas, are all beings”.

3. According to Buddhist texts, these words were spoken by the god Shakra at the moment the Buddha died.

4. These words remind Buddhists of the impermanence of life and the inevitability of death.

5. Next, the dead person’s relatives pour water into an overflowing cup, symbolising the hope that the merit from these actions will flow to the dead person.

1. A few days after the funeral, a monk will visit the house of the dead person and give a religious sermon, which the dead person’s friends and relatives will attend.

2. This sermon will be on a relevant theme such as anicca, and the monk may praise the dead person’s good deeds.

3. Organising an occasion on which the dharma is taught creates merit, and again this is transferred to the dead person.

4. The monk will also ask the relatives to recite verses from Buddhist texts, to create additional merit.

5. Similarly, a gift will be given to the monk and the guests will be given food and drink on behalf of the dead person.

1. Three months after the person’s death, it is usual to organise almsgiving on behalf of the dead person, providing monks with items such as food, clothing, or utensils.

2. This may be repeated a year after the person’s death, and sometimes annually thereafter.

3. Theravada Buddhists believe that rebirth takes place shortly after death, and so by the time sanghika dana is performed, the dead person may well have been reborn.

4. However, the merit of these actions can be transferred to the new rebirth.

5. This is particularly important if the dead person is experiencing an unhappy rebirth in one of the lower realms of existence, as the transferred merit can ease the sufferings of their new life.

bardo: In Tibetan Buddhism, an intermediate state experienced between death and rebirth.

The Book of the Dead: A Tibetan Buddhist text which guides a person through the process of death and rebirth.

sky burial: A funeral practice where a dead body is eaten by birds.

1. Theravada Buddhists believe that rebirth happens shortly after death, and Mahayana Buddhists believe that this process takes longer, with a period of forty-nine days between death and rebirth.

2. In Mahayana Buddhism, the period between death and rebirth may be seen as a time of spiritual “danger”, and the dead person will need the help of relatives and monks to ensure they find their way to a desirable rebirth.

1. In Japan, Pure Land Buddhists aim to approach death in a calm way.

2. When a person is dying, it is important for them to focus on devotion to Amitabha and the sincere recitation of the Nembutsu, so that they can be reborn in the Pure Land.

3. Friends and relatives will support them by staying calm and avoiding weeping, as this may distract or upset the dying person.

4. They will also help the dying person settle their outstanding business in this life, so that they can leave it without attachment.

Once a person has died, it is believed that their consciousness will linger near their body for up to a day. During this time, relatives will avoid smoking or talking, in case the deceased should become distracted and therefore unable to reach the Pure Land. After this time, relatives will wash and dress the body.

1. Before the funeral, a wake will be held, at which relatives and the wider religious community will chant the Nebutsu.

2. This is a way of remembering ancestors who have already died and entered the Pure Land, as well as reaffirming their own commitment to Amitabha.

3. The dead person is also given a new Buddhist name by a priest.

4. This new name symbolises their attainment of Buddhahood in the Pure Land.

After a simple cremation service, the dead person’s ashes are placed in an urn and buried in a family grave.

Services for the dead will be held throughout the forty-nine-day period after the death, to help the dead person’s journey to rebirth in the Pure Land.

During this time, relatives will eat only vegetarian food, to avoid creating any negative karma is created, which might interfere the process of rebirth in the Pure Land.

The Book of the Dead is a text which serves as a sort of travel guide to the afterlife.

It is read by Tibetan Buddhists to help them prepare for death, and read as part of funeral rites to help guide the dead person safely to their next rebirth.

The Book of the Dead describes the process of death and rebirth as a journey through a succession of intermediate states known as bardos.

1. The dead person passes through additional bardos as mental qualities such as emotions gradually cease.

2. This culminates when the three poisons themselves dissolve, at which point the person will glimpse Buddha nature.

3. Some advanced Buddhists may attain nirvana at this point, but most go on to experience a dream-like state where they see numerous visions.

4. How a person responds to these experiences, as well as their karma, shapes the nature of their next rebirth.

Lay Buddhists may instead be given a sky burial.

1. In a sky burial, the dead person’s body is cut into pieces, and placed on a high place such as a mountain, so that vultures can feed on it.

2. By feeding the birds with their body, the dead person is performing a good deed, giving them a last chance to accumulate merit.

3. Even the dead person’s bones are ground with flour and fed to birds because it is believed that this is the way a dead person is taken on their journey to the bardos.

4. The dead person’s family and friends are encouraged to be present because witnessing a sky burial highlights the reality of the person’s death and the truth of anicca as it applies to human life.