Yeah, I've always had problems with ideas like this. How can a soul have less choice in death than it had in life?
I would highly recommend "Lucretius - On the Nature of Things" by Martin Ferguson Smith (Amazon, softcover, its a mostly black cover with white and red text, also available for Kindle) I chose this author because I found his translation to be easier to read and comprehend than others that I had sampled. It is written in clear, plain English. The section covering death starts on page 66 and goes to page 98. It covers a lot of ground in those 32 pages of relatively small print with footnotes.
Lucretius (99 - 54 B.C.) also talked about souls (or spirits) and how the soul and body are born together and die together. One cannot exist without the other. A body without a spirit is a corpse and a spirit without a body is a ghost. He talked about how silly it is to conceive of the mortal and the
immortal being yoked together, sharing each other's feelings and experiences as utterly ridiculous! Asking what could be more preposterous, incongruous, and inharmonious than that of a mortal thing being united with something immortal and imperishable, as the 2 together take on the pitiless storms of this life? He asks how do these souls choose to enter which body? Do they have a fight? Well, that wouldn't make sense. How do 2 immortal beings fight or injure each other? How would they declare a victor? Or do they have some agreement of "first come first served"? I mean, it is all so silly when you think of it logically. (It was actually Plato who is credited with the idea of an immortal soul, and he probably got that from something earlier, like the story of "The Odyessy" by Homer (not Simpson).
Anyway, the fact is, Lucretius would be in harmony with Genesis 2:7 -- "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul." This is saying we humans are the soul when we are
alive, not that we have a soul (an immortal ghost) that animates us and is trapped inside our fleshly body that will leave us when the body dies. And so I have come to the conclusion that the word "spirit" literally means the life within us. And a soul is what we are as living beings. Therefore we possess no other attributes that make us Human. There is no conscious, ghostly form that leaves the body and goes directly to either Heaven or Hell. By the way, Lucretius covers hell too by basically telling his readers that all the horrible fairytales that we are told that happens in hell actually happen here on earth when we are alive, not after we die. In fact, the Bible nowhere teaches that heaven is the reward of the saved or that an ever-burning hell is the destiny of condemned souls.
After death a person: returns to dust (Genesis 3:19, Psalms 104:29), knows nothing (Ecclesiastes 9:5), possesses no mental powers (Psalms 146:4), has nothing to do with anything on earth (Ecclesiastes 9:6, 12:7), does not live (2 Kings 20:1), is in the grave (Job 17:13), and continues not (Job 7:9, 14:10, 12).
Let's ask this question just for fun -- Is suicide a sin?
Many people assume the Bible condemns taking one's own life. However, even a careful reader will search in vain for any explicit prohibition of self-killing in the Bible. In fact, the biblical attitude toward suicide ranges from ambivalence to praise. There are seven unambiguous examples of suicide in the Bible: Abimelech, mortally wounded by a millstone, ordered his armor-bearer to dispatch him to avoid the suggestion he had been slain by the woman who had thrown the stone (Judg 9:52-54); the prophet Ahithophel hanged himself after betraying David (2Sam 17:23); Zimri burned down his house around himself after military defeat (1Kgs 16:18); and the more familiar stories of Saul and his armor-bearer (1Sam 1:1-6; 1Chr 10:1-6), Samson, (Judg 16:28), and, of course, Jesus' disciple Judas—although it is only in Matthew's Gospel where he kills himself (Matt 27:3-5; compare with Acts 1:18). There is nothing in any of these stories to suggest that the biblical narrators disapprove of the characters' suicides.
Suicide in the ancient world did not carry the same negative connotations as it does today. For Greco-Roman philosophers, suicide in correct circumstances constituted a "noble death." Socrates (469-399 B.C.E.) chose to drink hemlock rather than endure exile, a choice enthusiastically endorsed by most of the philosophical schools at the time. If carried out for country or friends, or in the face of intolerable pain, incurable disease, devastating misfortune or shame, or to avoid capture on the battlefield, suicide constituted a noble death. Each of the instances of suicide found in the Bible fits comfortably with noble-death ideals.
I was shocked too when I came across that because we in Western culture have all been raised directly or indirectly by Christianity. The Judeo-Christian condemnation of suicide does
not, therefore, begin in the Bible. Although the commandment against killing (Exod 20:13) is commonly believed to include killing oneself, there is simply
no evidence in either the Hebrew Bible or the New Testament to sustain any moral condemnation of suicide.