The next time you use the words spirit or soul compare what you mean with Northrop Frye’s meanings of them, for the religious (Christian) and for the secular:
It goes without saying that the spirit is the immortal aspect of ourselves, and that the soul-body unit has to dissolve before it becomes fully emancipated. It is the body that Jesus assumed at the resurrection, and is for us the “risen body” in which we share that state. Angels, or whatever forms of existence are assumed to occupy higher levels than our ordinary one, are regularly called spiritual beings. These are the traditional associations, but the word spirit is versatile enough to include secular areas as well. Behind the crowds lining up in Red Square to view the body of Lenin is some such axiom as: “Lenin is dead, but his spirit still lives on.” No other word than “spirit” would seem appropriate here.
The soul is usually thought of as the seat of consciousness (Genesis 2:7), and consciousness includes a will to keep on being conscious: no consciousness is separable from such a will. Machines may do many things that resemble consciousness, but as they have no will to do these things, but depend on being plugged in or turned on, we do not think of them as conscious. So the soul-body unit is a persisting hierarchy in which the will of a soul continuously dominates. This persistence gives the unit a single identity, in which, as we noted, we call ourselves the same person at seventy that we were at seven, despite all the obvious changes.
(Quoted from pages 124-25 of Words With Power, by Northrop Frye. Harcourt Brace Jovanovich, 1990)
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