Don Penguinoini
Modi.
It's hard to call myself the soul, not the body. I know i am the soul, not the body, but i cant feel the soul. Like its not there. Any ways to realise that you are a soul. Or does someone think the soul is not there?
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Being the soul, its hard to think of it like that.
- Thread starter Don Penguinoini
- Start date
_аÑеиÑÑ_
New Member
I don't believe in souls...
Don Penguinoini
Modi.
Why is that?
_аÑеиÑÑ_
New Member
If you mean a soul as a consciousness that can be separated from the body, then no. Because I have never experienced being "outside" of my physical self, and the last time I got knocked unconscious, I didn't remember anything.
Wisdom_Seeker
Speaker of my Truth
You can´t feel your heart beat? Man you need a doctor, quick!!!
Don Penguinoini
Modi.
Well neither have i. But i read a story once about a boy in india who could remember his past life. Coinicidentally the boy who died soul went to teh boy of the neighbour. He remembered everything, his life and all.
Don Penguinoini
Modi.
The soul has no rhythm or anything life that. It is unseeable, unborn, eternal thing.(me)
Don Penguinoini
Modi.
AAAhhhh, i see it! Thanks Willamena! Frubals to you!
Hema
Sweet n Spicy
The soul is God within you. If you are praying/chanting etc. and you feel that Divine love, it is God or the soul within you - your true nature. All love comes from God so the love you feel for others / the world around you is God's love. God is love.
Also meditation can help when the mind is quiet - just like the Bible says - be still and know that I am God.
Remember the Gita says that the soul changes bodies like a person changes clothes. If the body changes then it is not eternal - the soul is eternal.
Don Penguinoini
Modi.
Ahhh, i see that one too, frubals for you too!
If you found conclusive evidence of a soul, then the soul you found wouldn't be you; the soul is you being.
Okay, now I'm getting kungfuzed.
Don Penguinoini
Modi.
You hsuldnt need evidence for everything. Your life turns into a factfile.
Papersock
Lucid Dreamer
I mean anyone's soul, not just my own.
They're all being. Most of them, anyway.
Papersock
Lucid Dreamer
My first, early concept of "souls" was of subjective perspectives. We each have one. I'm a conscious being, and in being conscious I look out on a world around me. Here's me; there's the world around me. But that was not good enough --not special enough to build religion around, I thought.
"Me" could be a part of the world or not, depending on how much we choose to include in "the world". Our languages (those descended from the Indo-European proto language) exclude "me" from the world in their structure, speaking to the cultures and mentality that created that structure: "I do...", subject and verb. The verb represents the subject "me" acting upon something else, something "not-me". So there was some support for the idea that "I" am not a part of "the world", although my body obviously is (it is one of the things "I" can act upon).
The next evolution of that brought in the idea of one "world-soul" or "world-spirit"; in other words, each of us being a "spark" of consciousness at the centre of a subjective perspective that is generated by a physical body. If this "spark" that is the centre of my subjective perspective were to be "not a part of the world," it could conceivably be a tiny bit of a very big "not a part of the world" one-thing with all these little spark-things coming out and fading back into it (representing our life-times).
It sounds silly now, looking back.
Then in the late-80's I tuned in to Joseph Campbell and began reading about mythology. That's when my concept of "soul" developed into "spirit". I had a sort of epiphany of understanding as I read The Myth of the Goddess: Evolution of an Image by Anne Baring and Jules Cashford, a book that attempts to outline the evolution of Greek, African and Middle-Eastern mythologies from a common Neolithic mythology. With this new understanding of myth, I realised that "spirit" lives in everything in a very figurative (and Platonian) sense. It doesn't have to be "real" to be useful and meaningful.
In the next step in its evolution, the figurative became real. I think it's important to approach it from that angle, because then it's not "spirit" that changes, but "real". And once "real" is in its proper place, things can make sense.
Like a tail wagging a dog.
"Me" could be a part of the world or not, depending on how much we choose to include in "the world". Our languages (those descended from the Indo-European proto language) exclude "me" from the world in their structure, speaking to the cultures and mentality that created that structure: "I do...", subject and verb. The verb represents the subject "me" acting upon something else, something "not-me". So there was some support for the idea that "I" am not a part of "the world", although my body obviously is (it is one of the things "I" can act upon).
The next evolution of that brought in the idea of one "world-soul" or "world-spirit"; in other words, each of us being a "spark" of consciousness at the centre of a subjective perspective that is generated by a physical body. If this "spark" that is the centre of my subjective perspective were to be "not a part of the world," it could conceivably be a tiny bit of a very big "not a part of the world" one-thing with all these little spark-things coming out and fading back into it (representing our life-times).
It sounds silly now, looking back.
Then in the late-80's I tuned in to Joseph Campbell and began reading about mythology. That's when my concept of "soul" developed into "spirit". I had a sort of epiphany of understanding as I read The Myth of the Goddess: Evolution of an Image by Anne Baring and Jules Cashford, a book that attempts to outline the evolution of Greek, African and Middle-Eastern mythologies from a common Neolithic mythology. With this new understanding of myth, I realised that "spirit" lives in everything in a very figurative (and Platonian) sense. It doesn't have to be "real" to be useful and meaningful.
In the next step in its evolution, the figurative became real. I think it's important to approach it from that angle, because then it's not "spirit" that changes, but "real". And once "real" is in its proper place, things can make sense.
Like a tail wagging a dog.
Ozzie
Well-Known Member
You don't need Joseph Campbell to have a felt concept of soul like that posted in the OP, you just need it to remain without logical contradiction lest it change your mood.My first, early concept of "souls" was of subjective perspectives. We each have one. I'm a conscious being, and in being conscious I look out on a world around me. Here's me; there's the world around me. But that was not good enough --not special enough to build religion around, I thought.
"Me" could be a part of the world or not, depending on how much we choose to include in "the world". Our languages (those descended from the Indo-European proto language) exclude "me" from the world in their structure, speaking to the cultures and mentality that created that structure: "I do...", subject and verb. The verb represents the subject "me" acting upon something else, something "not-me". So there was some support for the idea that "I" am not a part of "the world", although my body obviously is (it is one of the things "I" can act upon).
The next evolution of that brought in the idea of one "world-soul" or "world-spirit"; in other words, each of us being a "spark" of consciousness at the centre of a subjective perspective that is generated by a physical body. If this "spark" that is the centre of my subjective perspective were to be "not a part of the world," it could conceivably be a tiny bit of a very big "not a part of the world" one-thing with all these little spark-things coming out and fading back into it (representing our life-times).
It sounds silly now, looking back.
Then in the late-80's I tuned in to Joseph Campbell and began reading about mythology. That's when my concept of "soul" developed into "spirit". I had a sort of epiphany of understanding as I read The Myth of the Goddess: Evolution of an Image by Anne Baring and Jules Cashford, a book that attempts to outline the evolution of Greek, African and Middle-Eastern mythologies from a common Neolithic mythology. With this new understanding of myth, I realised that "spirit" lives in everything in a very figurative (and Platonian) sense. It doesn't have to be "real" to be useful and meaningful.
In the next step in its evolution, the figurative became real. I think it's important to approach it from that angle, because then it's not "spirit" that changes, but "real". And once "real" is in its proper place, things can make sense.
Like a tail wagging a dog.