Afterlife

thumb|right|An engraving of the Hammersmith Ghost murder case|Hammersmith Ghost appears in Roger Kirby's Wonderful and Scientific Museum, a magazine published in 1804. The "ghost" turned out to be an old local cobbler who used a white sheet to get back at his apprentice for scaring his children.

thumb|Illustration of reincarnation in Hindu art right|thumb|In Jainism, a [[soul travels to any one of the four states of existence after death depending on its karmas.]]

thumb|The Fountain of Eternal Life in [[Cleveland, Ohio, United States, is described as symbolizing "Man rising above death, reaching upward to God and toward Peace."]]

thumb|A depiction of Idris (prophet)|Idris visiting Heaven and Hell from a Persian [[illuminated manuscript version of the Islamic text Stories of the Prophets (1577)]]

upright=1.3|thumb|The Resurrection, painting by Andrea Mantegna, 1457–1459 thumb|A depiction of a Phoenix (mythology)|Phoenix, a figure of revival thumb|Plaque depicting saints rising from the dead Resurrection or anastasis is the concept of coming back to life after death. This is quite different from reincarnation, a process involving a person or deity returning to life in a different body. The disappearance of a body is another similar but distinct belief in some religions.

Al-Qaria or The Calamity (, al-Qāriʻah, also known as The Striking), is the 101st chapter (sūrah) of the Quran, with 11 āyāt or verses. This chapter takes its name from its first word "qariah", referring to the Quranic view of the end time and eschatology. "Qariah" has been translated as calamity, striking, catastrophe and clatterer. According to Ibn Kathir, a traditionalistic exegete, Al-Qariah is one of the names of the Day of Judgement, like Al-Haaqqa, At-Tammah, As-Sakhkhah and others.

Al-Buruj (, "The Great Star") is the eighty-fifth chapter (surah) of the Quran, with 22 ayat or verses. The word "Al-Burooj" in the first verse is usually translated as 'stars', or more specifically, 'great stars'. The word Al-Burooj is the plural of Burj, which means fort or tower; something that can be seen from a distance.

Al-Balad (, "The City") is the 90th Surah or chapter of the Qur'an. It is composed of 20 ayat (verses).

ʻAbasa (, "He Frowned") is the 80th chapter (sura) of the Qur'an, with 42 verses (ayat). It is a Meccan sura. The Surah is so designated after the word `abasa with which it opens.

right|thumb|Mummy of Ramesses II An-Nāziʻāt (, "Those Who Pull Out", in reference to "the angels who tear out the souls of the wicked") is the seventy-ninth sura of the Qur'an, with 46 ayat. Its name derived from the word wan-nazi‘at with which it opens. The root (n-z-‘) roughly means "to yank out with great force", although it can also mean "to yearn for" or "to yearn after".

personal experiences associated with impending death

Phaedo (; , Phaidōn) is a dialogue written by Plato, in which Socrates discusses the immortality of the soul and the nature of the afterlife with his friends in the hours leading up to his death. Socrates explores various arguments for the soul's immortality with the Pythagorean philosophers Simmias and Cebes of Thebes in order to show that there is an afterlife in which the soul will dwell following death. The dialogue concludes with a mythological narrative of the descent into Tartarus and an account of Socrates' execution.

Al-Ākhirah (, derived from Akhir which means last, ultimate, end or close) is an Arabic term for "the Hereafter".

thumb|Relief from a carved funerary at Athens: Hermes as psychopomp conducts the deceased, Myrrine, a priestess of [[Athena, to Hades, (National Archaeological Museum of Athens)]] Psychopomps (from the Greek word , , literally meaning the 'guide of souls') are creatures, spirits, angels, demons, or deities in many religions whose responsibility is to escort newly deceased souls from Earth to the afterlife.

objects placed intentionally in a grave

two angels said to arrive at every Muslim's grave after death to put the soul back into the persons chest and ask them three questions

thumb|Illustration depicting otherworld in Celtic mythology by Stephen Reid in [[T. W. Rolleston's The High Deeds of Finn (1910).]] In historical Indo-European religion, the concept of an otherworld, also known as an otherside, is reconstructed in comparative mythology. Its name is a calque of orbis alius (Latin for "other world/side"), a term used by Lucan in his description of the Celtic Otherworld.

in some Abrahamic religions, a concept about the time between death and resurrection on the Day of Judgement

Zoroastrian mythological location

Zoroastrian religious text of the Sasanian era Middle Persian, that describes the dream-journey of the devout Wīrāz through the next world (influences, not fully demonstrated, transmitted through Islam, may have been exerted on Dante’s Divine Comedy)

aspect of history

1975 essay by Raymond Moody

complex rituals

all the dead who have ever lived will be resurrected

an eschatological question about the ultimate destiny of people who have not been exposed to a particular theology or doctrine and thus have no opportunity to embrace it

range of phenomena reported by dying people

types of souls in Chinese philosophy

a ghost of Thai folklore

religious belief about death of a human person in Islam

funerary practices of ancient Greece

American writer

human interest throughout history

American spiritualist

Anapilis is a fictional mountain, allegedly the place of the afterlife in the pagan mythology of ancient Lithuanians.

judgement of the dead in the afterlife