On Identity (Atman, Self, Soul)

'The world of ordinary human experience, of individuals standing in

mutual causal relations in space and time (samsara) is not reality.
Reality is a oneness or absolute, changeless, perfect and eternal,
Brahman. Again human nature is not exhausted by its samsaric
elements of body and individual consciousness of mind (jiva): there is
further present in each one of us an immortal element, our true self,
the Atman. The Atman has no form, and whatever is without form is
without limit; whatever is without limit is omnipresent, and whatever
is omnipresent and immortal is God. This is the basis for one of the
most striking and central of Upanishad doctrines, the assertion that
Brahman and Atman are in some sense the same: 
'Containing all works, containing all desires, containing all tastes,
encompassing this whole world, without speech, without concern, this
is the self [Atman] of mine within the heart; this is Brahman. Into
him, I shall enter, on departing hence.' 
It is this doctrine which is summed up in the phrase 'that art thou'
(tat tvam asi), 'that' referring to Brahman.' (Collinson, Fifty Eastern
Thinkers, 2000)

While Brahman is Space, Ageless, Eternal, and Infinite, Atman is our

Identity and is a Consequence of our Unique Relationships Between
the Motions of Many Trillions of Wave-Centers that constitute the
Matter of our bodies. Thus the belief of the Advaita Vedanta that the
Atman and Brahman is One (Nondual) and Thus Eternal is incorrect.
Humans are Mortal as the Unique Relative Motion of Our Wave-
Centers (our Identity) ends with our Death (and the breaking down
(Decay) of these Unique Relative motions). 
It seems though, that the Buddhist philosophy appears to recognize
the impermanence of the Self (contrary to Hindu thought). 
'In Hinduism the bliss of nirvana is broadly conceived of as a state of
total union with Brahman, the ultimate and absolute Reality of the
universe, in which individuality is completely abolished. Buddhist
doctrine differs from this in some important respects. For one thing, it
does not assert the existence of Brahman as the unifying and
ultimate power of the universe. It also rejects the concept of the
individual immortal soul. It maintains that the empirical personality
consists of five kinds of entity, or skandha - body, feelings, desires,
mental conceptions and pure consciousness - but that none of these
is permanent and so cannot constitute anything that could be
understood as soul. Accordingly, Buddhism concludes there is an
empirical personality that has a psychic or mental aspect, but it finds
no reason to affirm the existence of an enduring soul capable of
finding eternal salvation through absorption into the Brahmanic
absolute.' (Collinson, Fifty Eastern Thinkers, 2000)