What do I expect will happen to me after my body dies? What do I hope will happen? How does my attitude affect my life now?
In moments of introspection, I sometimes view my body from above, recognizing it as just one object among many in the space around me. This perspective raises profound questions: where are the bodies of humans, animals, trees, and even stones located? And on a personal level, where do I find myself? What is the relationship between bodies and consciousness, or between matter and consciousness?
Most of the time, I feel located within my body. This identification is fundamental, as my physical existence requires nourishment and care. My sense of self is reinforced by territoriality—defining boundaries between my body and others, leading to feelings of inclusion and exclusion. However, the view from above suggests a different narrative, one where my body exists within a larger consciousness, rather than consciousness being confined to my body.
Krishnamurti has often stated that the brain is merely an instrument within consciousness, a notion supported by scientific findings. Near-death experiences indicate that consciousness can persist even when the body is anesthetized. If so, where does this consciousness reside?
In the Indian tradition, the body comprises five sheaths: the food body (annamaya kosha), the energy body (pranamaya kosha), the mental body (manomaya kosha), the knowledge body (vijnanamaya kosha), and finally the body of bliss (anandamaya kosha). Similarly, homeopathic philosophy identifies seven bodies, each subtler than the last, with the mental and spiritual bodies being the highest. Greek Homeopath George Vithoulkas says, “The mental plane of an individual is that which registers changes in understanding or consciousness”
The experiences of individuals like Beethoven, Stephen Hawking, Ramana Maharishi and Sri Ramkrishna demonstrate that profound contributions can arise from individuals overcoming significant physical limitations. This suggests the existence of subtler levels of the self that coexist with the physical body, equally real, yet more refined.
Madame Jeanne de Salzmann’s reflections, such as “Your body is not only yours” “There is no death; life cannot die,” and “…not everything dies at the death of the body” challenge conventional views about the body’s concrete existence. In this context, Gurdjieff’s emphasis on overcoming identification with the physical self becomes crucial. If I remain solely attached to my physical body mind, I may miss and in fact be completely unaware of the vibrations of the subtler aspects of my being.
Mystical experiences recounted by sages emphasize the oneness of all existence. While the Sankhya philosophical system points to duality, many experience the reality of the “I Am” or Brahman as an intrinsic truth. In my own life, despite glimpses of this oneness, I recognize my conditioned personality remains distant from that ultimate reality.
Yet, something that has had glimpses of truth shapes my actions in the world. Informed by the non-dual oneness of all it compels me to scrutinize my motives, often leading me to act against my own interests in service of a higher purpose.
When reflecting on my past actions, I recognize a profound impulse to alleviate the suffering of other beings. This instinct, which feels urgent and irrational, arises not from a desire to do good but from a deeper awareness that transcends my physical self. I perceive the pain of others as my own, driven by a connection to the subtle bodies of animals, insects, and plants.
Moreover, it is not unusual to hear of experiences where there is a sharp awareness of and identification with various aspects of the manifested world—leaves, stones, and earth—that further free consciousness from attachment to the human body. The idea that even rocks possess consciousness is often interpreted narrowly. The rock is only a point of manifestation as are all other material entities. The extent to which a medium allows consciousness to manifest depends on its porosity and lack of identification with the partial.
Thus, while it is often stated that consciousness resides within the body, my experience suggests that the body is actually within and encompassed by, consciousness. When the physical body ceases to exist, consciousness will remain, potentially merging with the greater oneness that permeates all existence.
I wonder whether the personal self needs to persist if it can merge with the supreme identity, which embodies existence, consciousness, and bliss—Sat Chit Ananda. How would the subtle body experience this merging after the physical body’s death?
Sri Krishna Prem offers reassurance, stating, “The perception of the great Unity gives such a wonderful liberation, just because the self is completely and absolutely absorbed in That of which it is a part and because it is not something alien in which the self is lost but one’s own Self.” ( The Yoga of the Bhagavat Gita, Pg 120, Penguin Metaphysical Library.)
To merge with the spirit upon death, the personal self needs to align more closely with the all-pervading spirit while still inhabiting the material body. Plotinus’ last words, recorded by Porphyry, emphasize this journey: “Strive to bring back the god in yourselves to the God in the All.” (Life of Plotinus 2).
It is critical that this be a guiding principle in everyday life. Though awareness of this connection may not always be present, there are moments when actions are inspired by this understanding. In such moments, competitive strife and material acquisition fade, yielding to the generosity of the heart.
Krishnamurti’s assertion, “You are the World,” highlights the impact of our actions on the greater universe. Recognizing this connection fosters a sense of responsibility for the planet and its inhabitants, prompting me to temper my reactions and avoid further fragmentation.
Ultimately, I hope that this attitude integrates into my subtle bodies, enabling me to unite with the all-pervading consciousness at the time of my physical death.
Reflections On Death – Vinita Kaushik Kapur
November 13, 2025