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It remains only to remark that, what I, the survivor through, get called is in some measure a matter of semantical preference. And Sanskrit terms that might, sometimes, be rendered “consciousness” in English — like ‘citta’, or ‘caitanya’, or ‘cetana’, for instance — could serve, and do, solong as one stays mindful of the facts — that they are terms for what I am, surviving through my being conscious, and my not being so, and not merely for what I am, (...) when conscious.What seems to me of deep significance, though, is that other terms — like ‘ātman’, ‘puru $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ a’, ‘sāk $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ in’, and even ‘'jīvātman’ — far more often get used for what I'm talking of here; and that none of these obviously, or, indeed, ever need mean ‘consciousness’.6. (shrink)

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Often we feel there is something odd about death, and especially about our own. This latter at least we often feel beyond our ken. Well, I think in a sense it may be; but in another, clearly is not. Among those who have felt this strangeness is Ramchandra Gandhi who, in an excellent recent work, The Availability of Religious Ideas , maintained – There is no difficulty in seeing that I cannot intelligibly conceive of my own death – the ceasing (...) to be, for good, of myself, my consciousness. I can conceive of temporary lapses into unconsciousness, always overcome by a return to consciousness. The difficulty is this: in asking myself the question 'What will it be like to be irreversibly unconscious?' , I want both to remain self-conscious and visualize actual loss of capacity for self-consciousness. This cannot be done. (shrink)

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