O ye, who make the escort of the God, stretch out to me your
    arms, for I become one of you. (xvii. 22.)

    Hail to thee, Osiris, Lord of Light, dwelling in the mighty
    abode, in the bosom of the absolute darkness.  I come to thee,
    a purified Soul; my two hands are around thee. (xxi. 1.)

I open heaven; I do what was commanded in Memphis.  I have knowledge of my heart; I am in possession of my heart, I am in possession of my arms, I am in possession of my legs, at the will of myself.  My Soul is not imprisoned in my body at the gates of Amenti. (xxvi. 5, 6.)

Not to multiply to weariness quotations from a book that is wholly composed of the doings and sayings of the disembodied man, let it suffice to give the final judgment on the victorious Soul: 

The defunct shall be deified among the Gods in the lower divine region, he shall never be rejected....  He shall drink from the current of the celestial river....  His Soul shall not be imprisoned, since it is a Soul that brings salvation to those near it.  The worms shall not devour it. (clxiv. 14-16.)

The general belief in Re-incarnation is enough to prove that the religions of which it formed a central doctrine believed in the survival of the Soul after Death; but one may quote as an example a passage from the Ordinances of Manu, following on a disquisition on metempsychosis, and answering the question of deliverance from rebirths.

Amid all these holy acts, the knowledge of self [should be translated, knowledge of the Self, Atma] is said (to be) the highest; this indeed is the foremost of all sciences, since from it immortality is obtained.[2]

The testimony of the great Zarathustrean Religion is clear, as is shown by the following, translated from the Avesta, in which, the journey of the Soul after death having been described, the ancient Scripture proceeds: 

The soul of the pure man goes the first step and arrives at (the Paradise) Humata; the soul of the pure man takes the second step and arrives at (the Paradise) Hukhta; it goes the third step and arrives at (the Paradise) Hvarst; the soul of the pure man takes the fourth step and arrives at the Eternal Lights.

To it speaks a pure one deceased before, asking it:  How art thou, O pure deceased, come away from the fleshy dwellings, from the earthly possessions, from the corporeal world hither to the invisible, from the perishable world hither to the imperishable, as it happened to thee—­to whom hail!

    Then speaks Ahura-Mazda:  Ask not him whom thou asketh, (for)
    he is come on the fearful, terrible, trembling way, the
    separation of body and soul.[3]

The Persian Desatir speaks with equal definiteness.  This work consists of fifteen books, written by Persian prophets, and was written originally in the Avestaic language; “God” is Ahura-Mazda, or Yazdan: