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GaryTaylor
Guest
Hmm,Gary, Baha’i belief is that the soul animates the body but is not within the body. So, your soul is already in the next (spiritual) world…meaning that when your body dies, your soul doesn’t ‘go’ to the next world, it’s already there.
“The soul, like the intellect, is an abstraction. Intelligence does not partake of the quality of space, though it is related to man’s brain. The intellect resides there, but not materially. Search in the brain you will not find the intellect. In the same way though the soul is the resident of the body, it is not to be found in the body.” (‘Abdu’l-Bahá, Divine Philosophy, p. 128)
“Second, the rational soul, meaning the human spirit, does not descend into the body — that is to say, it does not enter it, for descent and entrance are characteristics of bodies, and the rational soul is exempt from this. The spirit never entered this body, so in quitting it, it will not be in need of an abiding-place: no, the spirit is connected with the body, as this light is with this mirror. When the mirror is clear and perfect, the light of the lamp will be apparent in it, and when the mirror becomes covered with dust or breaks, the light will disappear.” (Abdu’l-Bahá, Some Answered Questions, p. 238)
google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=3&cad=rja&uact=8&ved=0CC8QFjAC&url=http%3A%2F%2Fwww.evolutionnews.org%2F2010%2F04%2Fwhat_was_thomas_aquinas_view_o034061.html&ei=lQmKVOCZDsuCgwTuuoGwCA&usg=AFQjCNGf_Tx6nVmKIPMj-a-_T5ImPsGfrQ
Also historic and CCC.
From Genesis:
then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being Gen 2:7.
From the Catechism:
362 The human person, created in the image of God, is a being at once corporeal and spiritual. The biblical account expresses this reality in symbolic language when it affirms that “then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.” Man, whole and entire, is therefore willed by God.
From A Treatise on the Soul (Tertullian)
After settling the origin of the soul, its condition or state comes up next. For when we acknowledge that the soul originates in the breath of God, it follows that we attribute a beginning to it. This Plato, indeed, refuses to assign to it, for he will have the soul to be unborn and unmade. We, however, from the very fact of its having had a beginning, as well as from the nature thereof, teach that it had both birth and creation. And when we ascribe both birth and creation to it, we have made no mistake: for being born, indeed, is one thing, and being made is another,—the former being the term which is best suited to living beings. When distinctions, however, have places and times of their own, they occasionally possess also reciprocity of application among themselves. Thus, the being made admits of being taken in the sense of being brought forth; inasmuch as everything which receives being or existence, in any way whatever, is in fact generated. For the maker may really be called the parent of the thing that is made: in this sense Plato also uses the phraseology. So far, therefore, as concerns our belief in the souls being made or born, the opinion of the philosopher is overthrown by the authority of prophecy even.