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Personal Immortality?[…] Personal immortality in the sense of a preserved individuality of the 'soul', an individuality that in some way – however sublime or ethereal – would bear any resemblance to our present, empirical person, simply does not exist.
Maya, who keeps us away from what is true and real and conceals our true nature, gives rise to the claim of the ahamkara or the I-maker – for the sake of our 'spiritual' satisfaction – that we simply have to believe in something that resembles the Christian belief in the immortality of the mortal soul. Our personal vanity simply cannot bear that nothing of our personally experienced personality will or can be preserved, at the moment when the pure I or the self [atma] – released from the slavery under body, spirit, intellect, heart or 'soul' – knows himself to be in the realm of truth, in GOD’s realm.
As long as we rove about through endless cycles of births, we will carry the delusion of the individual 'soul'. But when the true I, the true self [atma], seized by God’s Own power of knowledge (bhakti), knows God, then – as a result of this knowledge – the pure, true I [atma] will know what, who, and where it is, and will experience its eternal bodily form and personality, which is fundamentally different from the empiric soul in every respect.
The Bhagavatam and the school of bhakti do not consider 'knowledge of one’s self' as the means to untie the knot of the heart, but knowledge of God, the result of which is knowledge of the true self! […]
Svami Sadananda Dasa, letter 22.4.55