The Modern and shortest way with the soul or self is to deny it outright.

Whatever the soul may be, it is never found apart from a self.  Apart from the self, the center of everything, there is neither consciousness nor thinking . . . . You cannot explain the self in terms of the not-self . . .

. . . we have lost sight of the distinction between our true self and the veil of personality that is its present costume, but which will be laid aside when the play is over . . .

As fire, being one, on entering the world, is assimilated to form after form; so the inner Self of all being is assimilated to form after form .  . . . Know that the self is the lord of the chariot, the body verily is the chariot . . .

. . . . When an embodied (self) properly perceives the self concentrated, then there is no ruler over him, since he is the lord of the triple world . . . . [The Self] is not to be grasped by the eye, nor by any of the senses. Only by the mind used as a lamp is the great Self perceived .  .  .

                            The Bhagavad-Gita

I am the Self seated in the hearts of all beings.

All things hang on me as precious gems upon a string.

The Self is the Lord of self; what higher lord could there be?  When a man subdues well his self, he will find a lord very difficult to find . . . . Let one sit alone, sleep alone, act alone, and unwearied subdue the self by the Self; he finds delight being out of the forest of desires . . .

Rouse your self by your Self, examine your self by your Self.  Thus self-guarded and mindful you will live happily, O Bhikku.  For Self is the lord of self; Self is the refuge of self; therefore curb yourself, even as a merchant curbs a fine horse . . .

                            The Diamond Sutra

When the King of Kalinga cut my flesh from every limb, at that time I had no perception of a self, of a being, of a soul, or a person.  And why?  If at that time I had had a perception of self, I would also have had a perception of ill-will . . .

. . . the aim of Zen is first of all awakening, awakening to our true self.  With this awakening to our true self comes emancipation from our small self or personal ego . . . . The True Self, which from the beginning we have always been, has at last become the master.

All is impermanent in man except the pure bright essence of alaya.  Man is its crystal ray; a beam of light immaculate within, a form of clay material upon the lower surface.  That beam is thy life-guide and thy true Self, the Watcher and the silent Thinker, the victim of thy lower Self . . .

. . . . Of teachers there are many; the MASTER SOUL is one, Alaya, the Universal Soul.  Live in that MASTER as ITS ray in thee . . .
 

                                                             The Secret Doctrine

The closer the union between the mortal reflection MAN, and his [inner Divine Self], the less dangerous the external conditions and subsequent reincarnations.

. . . . Look always to the form in the present; for if you think of the forms in the past, you will separate yourself from your true Self.  These are all states of the permanent which you have seen by dying . . . .

. . . man is not true to himself; and he is not true to himself because he does not know himself and the secret of his well-being.  He mistakes the mask for the face, the false Helen for the true, the shadow for the substance . . .

By a variety of subtle arguments Kant sought to show that this bundle or series of events cannot be all that we mean when we talk of the I.  There is also, he held, a continuing self which underlies and links them together, . . . By virtue of this continuing self we belong, he taught, to the world or reality, and escape from the everyday world of appearance of which the empirical self is a member.

. . . . The psychoanalytic quest for autonomy reveals the Self in greater depth; it reveals it as a community of selves . . .

. . . a special, startling kind of intimacy . . . makes it self-evident that I assume responsibility for the acts and thoughts of those other persons as if they were I . . .

. . . the lowest is the personal, mortal self.  Then there is the ever-evolving reincarnating ego, or soul, which in turn becomes a Divine Self when owing to ceaseless efforts toward spiritual union it is more or less merged in the Atman, the changeless, eternal, universal SELF.  Beyond all this is the Absolute, the boundless, impersonal, attributeless, secondless Reality, in which all beings and galaxies are said to have their ultimate source . . .