what is the life after death?It is true or not. justify....?

Question

if it is true or false, please tell the reason.

Answer 1

Yes it is truth that there is life after death.

The spirit is the life of the body: it consists of light energy.
The body is light energy slowed down: we call this matter/ mass.

Light moves on quickly and constantly from its birth: It cannot be done away with and simply continues. The spirit gives life to the body and can change matter/mass into light energy.

Matter/mass can change form, but cannot be done away with.
So ashes to ashes and dust to dust. Made from clay, returned to clay. And its light/energy or spirit returns to its origin.

God the Father is a spirit: the Father is Light.
The children of Light serve him, having set themselves aside for that purpose as Jesus did, and having "the wedding garments" upon death cannot be held but are rejected returning light to light.
Therefore, the spiritual bodies consist of pure light/energy.
Life is light/energy. How then can death be an end?
Is it not rather a stage of growth in this cosmic universe?

Answer 2

1. "Know thou of a truth that the soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes and chances of this world, can alter. It will endure as long as the Kingdom of God, His sovereignty, His dominion and power will endure. It will manifest the signs of God and His attributes, and will reveal His loving kindness and bounty."

2. "As to the question whether the souls will recognize each other in the spiritual world: this fact is certain; for the Kingdom is the world of vision where all the concealed realities will become disclosed. How much more the well-known souls will become manifest. The mysteries of which man is heedless in this earthly world, those he will discover in the heavenly world, and there will he be informed of the secret of truth; how much more will he recognize or discover persons with whom he hath been associated. Undoubtedly, the holy souls who find a pure eye and are favored with insight will, in the kingdom of lights, be acquainted with all mysteries, and will seek the bounty of witnessing the reality of every great soul. Even they will manifestly behold the Beauty of God in that world."

3. "... a love that one may have entertained for any one will not be forgotten in the world of the Kingdom. Likewise, thou wilt not forget (there) the life that thou hast had in the material world."

Answer 3

whenever i had my complications to my heart attack i went to the other side i didn't see a light god or Jesus i was givin one choice and when i made my choice i was back, the event was more real than life itself its hard to explain but was a life changing event
it was more of a spiritual experience than a religious one

Answer 4

Life after death CAN be Heaven for you, if you ask Jesus into your heart.

If not, gnashing of teeth,.............

There is NO SUCH THING as reincarnation---a PURE figment of somebody's science fiction mind.

Answer 5

RESURRECTION IS WHAT LIFE AFTER DEATH IS BEING RESURRCTED COMING TO LIFE AGAIN

Answer 6

I'm not dead , and never seen a dead man rise and come to work. currently we have more worst issues to solve.

Answer 7

1. Belief in the hereafter is not based on blind faith?


Many people wonder as to how a person with a scientific and logical temperament, can lend any credence to the belief of life after death. People assume that anyone believing in the hereafter is doing so on the basis of blind belief.

My belief in the hereafter is based on a logical argument.


2. Hereafter a logical belief


There are more than a thousand verses in the Glorious Qur’an, containing scientific facts (refer my book "Qur’an and Modern Science-Compatible or Incompatible?"). Many facts mentioned in the Qur’an have been discovered in the last few centuries. But science has not advanced to a level where it can confirm every statement of the Qur’an.

Suppose 80% of all that is mentioned in the Qur’an has been proved 100% correct. About the remaining 20%, science makes no categorical statement, since it has not advanced to a level, where it can either prove or disprove these statements. With the limited knowledge that we have, we cannot say for sure whether even a single percentage or a single verse of the Qur’an from this 20% portion is wrong. Thus when 80% of the Qur’an is 100% correct and the remaining 20% is not disproved, logic says that even the 20% portion is correct. The existence of the hereafter, which is mentioned in the Qur’an, falls in the 20% ambiguous portion which my logic says is correct.


3. Concept of peace and human values is useless without the concept of hereafter


Is robbing a good or an evil act? A normal balanced person would say it is evil. How would a person who does not believe in the hereafter convince a powerful and influential criminal that robbing is evil?

Suppose I am the most powerful and influential criminal in the world. At the same time I am an Intelligent and a logical person. I say that robbing is good because it helps me lead a luxurious life. Thus robbing is good for me.

If anybody can put forward a single logical argument as to why it is evil for me, I will stop immediately. People usually put forward the following arguments:

a. The person who is robbed will face difficulties

Some may say that the person who is robbed will face difficulties. I certainly agree that it is bad for the person who is robbed. But it is good for me. If I rob a thousand dollars, I can enjoy a good meal at a 5 star restaurant.

b. Someone may rob you

Some people argue that someday I may be robbed. No one can rob me because I am a very powerful criminal and I have hundreds of bodyguards. I can rob anybody but nobody can rob me. Robbing may be a risky profession for a common man but not for an influential person like me.

c. The police may arrest you

Some may say, if you rob, you can be arrested by the police. The police cannot arrest me because I have the police on my payroll. I have the ministers on my payroll. I agree that if a common man robs, he will be arrested and it will be bad for him, but I am an extraordinarily influential and powerful criminal.

Give me one logical reason why it is bad for me and I will stop robbing.

d. Its easy money

Some may say its easy money and not hard-earned money. I agree completely that it is easy money, and that is one of the main reasons why I rob. If a person has the option of earning money the easy as well as the hard way, any logical person would choose the easy way.

e. It is against humanity

Some may say it is against humanity and that a person should care for other human beings. I counter argue by asking as to who wrote this law called ‘humanity’ and why should I follow it?

This law may be good for the emotional and sentimental people but I am a logical person and I see no benefit in caring for other human beings.

f. It is a selfish act

Some may say that robbing is being selfish. It is true that robbing is a selfish act; but then why should I not be selfish? It helps me enjoy life.


1. No logical reason for robbing being an evil act

Hence all arguments that attempt to prove that robbing is an evil act are futile. These arguments may satisfy a common man but not a powerful and influential criminal like me. None of the arguments can be defended on the strength of reason and logic. It is no surprise that there are so many criminals in this world.

Similarly raping, cheating etc. can be justified as good for a person like me and there is no logical argument that can convince me that these things are bad.


2. A Muslim can convince a powerful and influential criminal

Now let us switch sides. Suppose you are the most powerful and influential criminal in the world, who has the police and the ministers on his payroll. You have army of thugs to protect you. I am a Muslim who will convince you that robbing, raping, cheating, etc. are evil acts.

Even if I put forth the same arguments to prove that robbing is evil the criminal will respond the same way as he did earlier.

I agree that the criminal is being logical and all his arguments are true only when he is the most powerful and influential criminal.


3. Every human being wants justice

Each and every human being desires justice. Even if he does not want justice for others he wants justice for himself. Some people are intoxicated by power and influence and inflict pain and suffering on others. The same people, however, would surely object if some injustice was done to them. The reason such people become insensitive to the suffering of others is that they worship power and influence. Power and influence, they feel, not only allows them to inflict injustice on others but also prevents others from doing likewise to them.


4. God is Most Powerful and Just

As a Muslim I would convince the criminal about the existence of Almighty God (refer to answer proving the existence of God). This God is more powerful than you and at the same time is also just. The Glorious Qur’an says:

"Allah is never unjust
In the least degree"

[Al-Qur’an 4:40]


5. Why does God not punish me?

The criminal, being a logical and scientific person, agrees that God exists, after being presented with scientific facts from the Qur’an. He may argue as to why God, if He is Powerful and Just, does not punish him.


6. The people who do injustice should be punished

Every person who has suffered injustice, irrespective of financial or social status, almost certainly wants the perpetrator of injustice to be punished. Every normal person would like the robber or the rapist to be taught a lesson. Though a large number of criminals are punished, many even go scot-free. They lead a pleasant, luxurious life, and even enjoy a peaceful existence. If injustice is done to a powerful and influential person, by someone more powerful and more influential than he, even such a person would want that person perpetrators of injustice to be punished.


7. This life is a test for the hereafter

This life is a test for the hereafter. The Glorious Qur’an says:

"He who created Death
And life that He
May try which of you
Is best in deed;
And He is the Exalted
In Might, Oft-Forgiving"
[Al-Qur’an 67:2]


8. Final justice on day of judgement

The Glorious Qur’an says:

"Every soul shall have
A taste of death:
And only on the Day
Of Judgement shall you
Be paid your full recompense.
Only he who is saved
Far from the Fire
And admitted to the Garden
Will have attained
The object (of life):
For the life of this world
Is but goods and chattels
Of deception."
[Al-Qur’an 3:185]

Final justice will be meted out on the Day of Judgement. After a person dies, he will be resurrected on the Day of Judgement along with the rest of mankind. It is possible that a person receives part of his punishment in this world. The final reward and punishment will only be in the hereafter. God Almighty may not punish a robber or a rapist in this world but he will surely be held accountable on the Day of Judgement and will be punished in the hereafter i.e. life after death.


9. What punishment can the human law give Hitler?

Hitler incinerated six million Jews during his reign of terror. Even if the police had arrested him, what punishment can the human law give Hitler for justice to prevail? The most they can do is to send Hitler to the gas chamber. But that will only be punishment for the killing of one Jew. What about the remaining five million, nine hundred and ninety nine thousand, nine hundred and ninety-nine Jews?


10. Allah can burn Hitler more than six million times in hellfire

Allah say in the Glorious Qur’an:

"Those who reject
Our signs, We shall soon
Cast into the Fire;
As often as their skins
Are roasted through,
We shall change them
For fresh skins,
That they may taste
The penalty: for Allah
Is Exalted in Power, Wise"
[Al-Qur’an 4:56]

If Allah wishes he can incinerate Hitler six million times in the hereafter in the hellfire.


11. No concept of human values or good and bad without concept of hereafter

It is clear that without convincing a person about the hereafter, i.e. life after death, the concept of human values and the good or evil nature of acts is impossible to prove to any person who is doing injustice especially when he is influential and powerful

Answer 8

Faith.

Answer 9

man reincarnates even in the course of one lifetime. Any biologist will tell you that the body's cells are constantly dying and being replaced by new ones. In other words, each of us has a number of "different" bodies in this very life. The body of an adult is completely different from the body the same person had as an infant. Yet despite bodily changes, the person within remains the same. Something similar happens at the time of death. The self undergoes a final change of body. The Gétä says, "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." Thus the soul remains entrapped in an endless cycle of births and deaths. "One who has taken his birth is sure to die, and after death one is sure to take birth again," the Lord tells Arjuna.
According to the Vedas, there are 8,400,000 species of life, beginning with the microbes, rising through the fish, plants, insects, reptiles, birds, and animals to the humans and demigods. According to their desires, the living entities perpetually take birth in these species.
The mind is the mechanism that directs these transmigrations, propelling the soul to newer and newer bodies. The Gétä explains, "Whatever state of being one remembers when he quits his body, ...that state he will attain without fail [in his next life]." Everything we have thought and done during our life makes an impression on the mind, and the sum total of all these impressions influences our final thoughts at death. According to the quality of these thoughts, material nature awards us a suitable body. Therefore, the type of body that we have now is the expression of our consciousness at the time of our last death.
"The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose, and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects." the Gétä explains. Further, the path of reincarnation does not always lead uphill; the human being is not guaranteed a human birth in his next life. For example, if one dies with the mentality of a dog, then he will in his next life receive the eyes, ears, nose, etc., of a dog, thus allowing him to enjoy canine pleasures. Lord Kåñëa confirms the fate of such an unfortunate soul, saying, "When one dies in the mode of ignorance, he takes birth in the animal kingdom."
According to Bhagavad-gétä, humans who do not inquire about their nonphysical, higher nature are compelled by the laws of karma to continue in the cycle of birth, death, and rebirth, sometimes appearing as humans, sometimes as animals, and sometimes as plants or insects.
Our existence in the material world is due to the multiple karmic reactions of this and previous lives, and the human body provides the only loophole through which the materially conditioned soul can escape. By properly utilizing the human form, one can solve all the problems of life (birth, death, disease, and old age) and break the endless cycle of reincarnation. If, however, a soul, having evolved to the human platform, wastes his life by engaging only in activities for sense pleasure, he can easily create sufficient karma in this present life to keep him entangled in the cycle of birth and death for thousands upon thousands of lives. And they may not all be human.
Reincarnation is once again attracting the minds of intellectuals and the general public in the West. Films, novels, popular songs, and periodicals now treat reincarnation with ever-increasing frequency, and millions of Westerners are rapidly joining ranks with the more than 1.5 billion people, including Hindus, Buddhists, Taoists, and members of other faiths, who have traditionally understood that life does not begin at birth nor end with death. But simple curiosity or belief is not sufficient. It is merely the first step in understanding the complete science of reincarnation, which includes knowledge of how to free oneself from the miserable cycle of birth and death.
Being attached to raising the deer, Bharata gradually became neglectful of his meditation upon the Supreme Lord. He thus became distracted from the path of self-realization, which is the actual goal of human life. The Vedas remind us that the human form is obtained only after the soul undergoes millions of births in lower species of life. This material world is sometimes compared to an ocean of birth and death, and the human body is compared to a solid boat designed to cross this ocean. The Vedic scriptures and the saintly teachers, or spiritual masters, are compared to expert boatmen, and the facilities of the human body are compared to favorable breezes that help the boat ply smoothly to its desired destination. If, with all these facilities, a person does not fully utilize his life for self-realization, then he commits spiritual suicide and risks taking his next birth in an animal body.
However, even though Bharata was aware of these considerations, he thought to himself, "Because this deer has taken shelter of me, how can I neglect it? Even though it is disturbing my spiritual life, I cannot ignore it. To neglect a helpless person who has taken shelter of me would be a great fault."
One day, as Bharata was meditating, he began, as usual, to think of the deer instead of the Lord. Breaking his concentration, he glanced around to see where the deer was, and when he could not discover it, his mind became agitated, like that of a miser who has lost his money. He got up and searched the area around his äçrama, but the deer was nowhere to be found.
Bharata thought, "When will my deer return? Is it safe from tigers and other animals? When shall I again see it wandering in my garden, eating the soft green grasses?"
As the day wore on and the deer still did not return, Bharata became overwhelmed with anxiety. "Has my deer been eaten by a wolf or a dog? Has it been attacked by a herd of wild boars, or by a tiger who travels alone? The sun is now setting, and the poor animal who has trusted me since its mother died has not yet returned."
He remembered how the deer would play with him, touching him with the points of its soft, fuzzy horns. He remembered how he would sometimes push the deer away from him, pretending to be annoyed with it for disturbing his worship or meditation, and how it would then immediately become fearful and sit down motionless a short distance away.
"My deer is exactly like a little prince. Oh, when will he again return? When will he again pacify my wounded heart?"
Unable to restrain himself, Bharata set out after the deer, following its tiny hoofprints in the moonlight. In his madness, he began to talk to himself: "This creature was so dear to me that I feel as though I have lost my own son. Due to the burning fever of separation, I feel as if I were in the middle of a blazing forest fire. My heart is now blazing with distress."
While frantically searching for the lost deer along the dangerous forest paths, Bharata suddenly fell and was fatally injured. Lying there at the point of death, he saw that his deer had suddenly appeared and was sitting at his side, watching over him just like a loving son. Thus, at the moment of his death, the King's mind was focused completely on the deer. In Bhagavad-gitä we learn, "Whatever state of being one remembers when he quits his body, that state he will attain without fail."
n his next life, King Bharata entered the body of a deer. Most living entities are not able to remember their past lives, but because of the spiritual progress the King had made in his previous incarnation, he could, even though in the body of a deer, understand the cause of his taking birth in that body. He began to lament. "What a fool I was! I have fallen from the path of self-realization. I gave up my family and kingdom and went to a solitary holy place in the forest to meditate, where I always contemplated the Lord of the universe. But due to my foolishness, I let my mind become attached to-of all things-a deer. And now I have justly received such a body. No one is to blame but myself."
A man gets his next life's birth according to what he thinks of at the time of death. If someone is too attached to his wife, naturally he thinks of his wife at the time of death, and in his next life he takes the body of a woman. Similarly, if a woman thinks of her husband at the time of death, naturally she gets the body of a man in her next life.
We should always remember, as it is stated in Bhagavad-gétä, that both the gross and subtle material bodies are dresses; they are the shirt and coat of the living entity. To be either a woman or a man involves only one's bodily dress.
Çrémad-Bhägavatam (3.31.41)
Does life begin with birth and end with death? Have we lived before? Such questions are normally identified with religions of the East, where the life of man is known to endure not only from the cradle to the grave, but through millions of ages, and acceptance of the idea of rebirth is nearly universal. As Arthur Schopenhauer, the great nineteenth-century German philosopher, once observed, "Were an Asiatic to ask me for a definition of Europe, I should be forced to answer him: It is that part of the world which is haunted by the incredible delusion that man was created out of nothing, and that his present birth is his first entrance into life."1
Indeed, the dominant ideology of the West, material science, has for several centuries stifled any serious or widespread interest in the preexistence and survival of consciousness beyond the present body. But throughout Western history, there have always been thinkers who have understood and affirmed the immortality of consciousness and transmigration of the soul. And a multitude of philosophers, authors, artists, scientists, and politicians have given the idea thoughtful consid
At the time of death, every living entity worries about what will happen to his wife and children. Similarly, a politician also worries about what will happen to his country or his political party. A politician or so-called nationalist who is inordinately attached to the land of his birth will certainly be reborn in the same land after ending his political career. One's next life will also be affected by the acts one performs during this life. Sometimes politicians act most sinfully for their own sense gratification. It is not unusual for a politician to kill the opposing party. Even though a politician may be allowed to take birth in his so-called homeland, he still has to undergo suffering due to his sinful activities in his previous life.
Çrémad-Bhägavatam (4.28.21)
he soul in its conditioned state perpetually travels through time and space. By the cosmic law of karma, it takes up residence in different bodies on different planets within the material universes. But wherever the soul journeys, it encounters the same conditions. As Lord Kåñëa says in Bhagavad-gétä (8.16): "From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode ... never takes birth again." The Gétä and other Vedic literatures are instruction manuals that teach us the real goal of life's journey. By understanding the science of reincarnation, we free ourselves from the forces of karma and return to the antimaterial regions of knowledge, bliss, and eternity.
Books that paint a rosy picture of death and assure man of a human birth in the next life are dangerously misleading. The authors attempt to portray death as a beautiful, painless transition, an opportunity to experience growth and to progress to newer and higher dimensions of awareness and tranquillity.
Most chic reincarnation theorists would have us believe that after a brief period of cosmic slumber, we will experience a warm, drifting, floating sensation as the soul slowly proceeds toward its next human body. Then, we are told, we enter a cozy human womb, where, protected from cruel outside elements, we lie comfortably curled up until the time when we emerge, freeing ourselves at last from the shelter of our mother.
All of this sounds wonderful, but the harsh truth is that birth and death are odious, agonizing experiences. The great sage Kapila Muni informs his mother about the true nature of the death experience: "In that diseased condition, one's eyes bulge due to the pressure of air from within, and his glands become congested with mucus. He has difficulty breathing, and there is a rattling sound within the throat.... He dies most pathetically, in great pain and without consciousness." (Bhäg. 3.30.16-18) The soul is so habituated to living in the body that it must be forced out by the laws of nature at the moment of death. Just as no one likes to be forcibly evicted from his home, the soul naturally resists eviction from the material body. Even the tiniest insects will display the most amazing abilities and techniques for avoiding death when their lives are threatened. But as death is inevitable for all living beings, so are the fear and pain associated with it.
the writings of Çréla Prabhupäda clearly demonstrate that the principles of reincarnation can be easily understood in terms of ordinary events and common observations that regularly occur in our daily lives. The next chapter describes how reincarnation embodies a universal and infallible system of justice, wherein the soul is never banished to eternal damnation but is constitutionally endowed with a permanent opportunity to escape the perpetual cycle of birth and death.
Common misconceptions and chic notions about reincarnation form the subject of Chapter Seven, and the concluding chapter, "Don't Come Back," presents the process through which the soul can transcend reincarnation and enter realms in which it is finally freed from the prison of the material body. Having once achieved this status, the soul never again returns to this endlessly mutable world of birth, disease, old age, and death.
CB 1: Reincarnation: Socrates to Salinger
As one grows older, this distinction between the conscious self and the physical body becomes more obvious. Within his lifetime a person can observe that his body is constantly changing. It does not endure, and time proves the child ephemeral. The body comes into existence at a certain time, grows, matures, produces by-products (children), and gradually dwindles and dies. The physical body is thus unreal, for it will, in due time, disappear. As the Gétä explains, "Of the nonexistent there is no endurance." But despite all the changes of the material body, consciousness, a symptom of the soul within, remains unchanged. ("Of the eternal there is no change.") Therefore, we may logically conclude that consciousness possesses an innate quality of permanence that enables it to survive the dissolution of the body. Kåñëa tells Arjuna, "For the soul there is neither birth nor death at any time.... He is not slain when the body is slain."
But if the soul is "not slain when the body is slain," then what becomes of it? The answer given in the Bhagavad-gétä is that the soul enters another body. This is reincarnation. This concept may be diffcult for some people to accept, but it is a natural phenomenon, and the Gétä gives logical examples to aid our understanding: "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change."
In other words, man reincarnates even in the course of one lifetime. Any biologist will tell you that the body's cells are constantly dying and being replaced by new ones. In other words, each of us has a number of "different" bodies in this very life. The body of an adult is completely different from the body the same person had as an infant. Yet despite bodily changes, the person within remains the same. Something similar happens at the time of death. The self undergoes a final change of body. The Gétä says, "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." Thus the soul remains entrapped in an endless cycle of births and deaths. "One who has taken his birth is sure to die, and after death one is sure to take birth again," the Lord tells Arjuna.
According to the Vedas, there are 8,400,000 species of life, beginning with the microbes, rising through the fish, plants, insects, reptiles, birds, and animals to the humans and demigods. According to their desires, the living entities perpetually take birth in these species.
The mind is the mechanism that directs these transmigrations, propelling the soul to newer and newer bodies. The Gétä explains, "Whatever state of being one remembers when he quits his body, ...that state he will attain without fail [in his next life]." Everything we have thought and done during our life makes an impression on the mind, and the sum total of all these impressions influences our final thoughts at death. According to the quality of these thoughts, material nature awards us a suitable body. Therefore, the type of body that we have now is the expression of our consciousness at the time of our last death.
"The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose, and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects." the Gétä explains. Further, the path of reincarnation does not always lead uphill; the human being is not guaranteed a human birth in his next life. For example, if one dies with the mentality of a dog, then he will in his next life receive the eyes, ears, nose, etc., of a dog, thus allowing him to enjoy canine pleasures. Lord Kåñëa confirms the fate of such an unfortunate soul, saying, "When one dies in the mode of ignorance, he takes birth in the animal kingdom."