HLSC 3127: Loss, Grief, and Bereavement
Professor Jason Solowoniuk
Take Home Final
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Section 1
A. Reflecting on the movie “What Dreams May Come” discuss and describe how the
characters in the movie (and their journey/experiences) elucidated the major themes
described in the Burden of Proof (chapters 1 thru 12).
There is a direct correlation between fundamental religious beliefs and the ideology of
immortality. In “Life After Death – The Burden of Proof,” while Chopra conceptualizes his own
beliefs, he also makes effort to factually delineate and compare the western perspective on the
afterlife. This comparison of western and eastern cultures demonstrates both similarities and
differences in their beliefs surrounding life after death. Similarly but in more dramatic fashion,
the main characters in “What Dreams May Come” elucidate a mixture of principle beliefs related
to western and eastern philosophy. Certainly, Chopra’s own beliefs as described in the “Burden
of Proof,” are built from a foundation based on eastern values. In contrast, the movie focuses
primarily on the western perspective, providing a profound visual representation of heaven and
hell. Unexpectedly, the east’s overarching vision of eternity is captured at the end of the story
with the reincarnation of the two main characters. This is clearly not reflective of traditional
western culture philosophy whereby there is only one chance at life on earth. Thus, the movie
intertwines the dominating themes of western and eastern cultural views related to the afterlife.
The ending, however, closely models Chopra’s own idealistic version of eternal life. Several
characters in “What Dreams May Come” are profiled to emphasize the varying eternal views of
the world, synonymous to the prominent themes in the “Burden of Proof.”
The existence of both evil and good in the afterlife is demonstrated by Chopra and by the
husband and wife characters in “What Dreams May Come.” The movie starts out in an idealistic
demonstration of the western world where Chris and Annie fall in love, marry, and are blissfully
happy. They complete their perfect Caucasian family with a son named Ian and a daughter
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named Marie. The introduction of the western concept of heaven occurs when the family dog
becomes sick and Annie explains to a distraught Marie how they will meet again in the
afterworld. Unfortunately, this comes sooner than expected for Marie and her brother Ian when
they are tragically killed in a motor vehicle accident. With an instinctual feeling of maternal
guilt, Annie blames herself for the children’s deaths, procrastinating that if she would have taken
the extra time from her busy life to drive the children to school they would still be alive. She
withdraws from reality and from her husband. Similarly, Chris, using work as a coping
mechanism, withdraws from Annie. Then, in one passionate scene, they pledge to reconcile their
marriage but when Annie is delayed by her work, Chris is fatally injured in an accident while
attempting to save the life of another. Annie again blames herself for his death, thinking if she
would have not changed their plan to meet, he would still be alive. Her life has been
transformed, from one of extreme happiness and love, to one of complete despair. First, Annie
suffers the traumatic loss of her children and is unable to effectually work through her grief. The
death of her husband and escalated feelings of intense guilt complicate her grief even further, to
the point where she loses all mental capacity to cope with the physical world and commits
suicide, an act of wrongdoing in western culture. All of this is purposeful, to portray Annie as
evil in an attempt to demonstrate the reality of hell and, in contrast, to portray Chris as a good
man, thus sending him on a journey to heaven. Although Chopra describes these beliefs as those
of western culture, he emphasizes that in both cultures, evil and good exist in the afterlife just as
the spiritual self continues into eternity. The difference lies in the reality of the physical
existence whereby westerners are firm believers and easterners believe it to be a mental illusion
of the soul. In fact, Chopra states “the transformational process after death is not a movement to
some other place or time; it is just a change in the quality of our attention…a transition zone
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from physical to subtle” (6, 7). Thus, the physical and spiritual worlds are merely different states
of awareness or consciousness.
Although viewed in different context, a form of hell exists in both eastern and western
culture. The faith of westerners is strengthened by their belief in a divine God who created the
universe. For the deceased, there exist two distinct and permanent dwellings, heaven for the
good and hell for the evil. All inhabitants of hell are severed from any relationship with God who
exists only in heaven. The virtuousness of man’s physical existence dictates to which place he
will go after death. The suffering experienced in hell is everlasting. Just as hell is introduced by
Annie’s actions in the movie, Chopra describes a comparable stage of suffering after death as
conceptualized by easterners. Although there is no such place as hell in eastern culture, the
experiences in the physical world can cause comparable suffering (to hell) in the spiritual world.
Chopra states, however, that “even the most tormenting hell is only a temporary detour” (12).
Although the agony of the soul can go on forever, it can also find peace if it is able to reconcile
its wrongdoings. In this case, the hell of eastern culture is temporary as the soul only remains in
a state of suffering until it can reconcile its differences. Thus, the horrific and unsettling hell of
westerners is synonymous to the suffering of the soul of easterners, with one exception. Hell is
permanent for westerners whereas the soul of easterners, through self-reflection, has the ability
to make peace. Chris’s experience in hell and subsequent choice to permanently stay with Annie
when she lacked the capacity to return to heaven is closely related to Chopra’s description of
how the soul suffers until it reconciles its evil as an earthly being. However, just as the eastern
soul is able to reconcile its wrongdoings for another chance at life, Annie’s sudden recollection
of her good memories of life was symbolic in saving Chris from the permanence of western hell.
Thus, Annie’s escape from hell is synonymous with Chopra’s analogy of the soul’s ability to
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reconcile and “shed its attachments” (9). The peace that Annie made with her soul enabled her
to return to heaven. Theoretically, and in keeping with eastern terms, she achieved karmic
balance by reconciling her failure to work through the insurmountable grief she experienced in
life.
Near death experience is another concept prevalent in both cultures and thought to be
proof that conscious spiritual separation from the physical being occurs when one dies. Thus, we
continue to exist after death. Chopra cites multiple examples of this and a report that about
twenty percent of people who are successfully resuscitated after a cardiac arrest have a near
death experience. He describes it as part of the transformation from a physical to astral zone. In
addition, he provides a vivid account of a well-known woman of eastern descent whose near
death experience lasted five days, commenting that her present day “life [is] entirely about her
death” (38). She gives testimony of having witnessed souls rewarded and tortured by their sins
on earth. Again, Chopra refers to this as the western equivalent of heaven and hell. Likewise,
Chris’s character provides visible representation of his conscious spirit overlooking his physical
body as it lies in a hospital bed at the time that death is occurring. Although he was not
resuscitated and for him, death was permanent, his character clearly demonstrates an out of body
experience at the time of death. In addition, after death, Chris’s spirit observes his own funeral
and he attempts unsuccessfully to console his grieving wife. This corresponds with Chopra’s
analogy of the ability to retain a sense of identity and physical wholeness for a time after death.
It allows for a self-reflection of earthly deeds, based on the principle of karma, where the soul is
rewarded and punished based on right and wrong.
Just as a form of hell manifests itself in both eastern and western culture, a form of divine
bliss is also attainable. In heaven, Chris finds himself surrounded by an indescribable paradise
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that replicates a painting of Annie’s in which their dream home sits atop a picture perfect
mountain, similar to the place where he and Annie had their first date. However, Chris’s
experience in heaven is not exactly of the nature described by westerners who “relish the idea
that every desire would come true in heaven” (11). According to this, there is supposed to be no
pain or hurt in heaven. Yet, the vision of his dream home without Annie brings him sadness. In
addition, he is upset when he is unable to find his children. Conversely and in accordance with
the western view of heaven, there are also some blissful moments. He is almost instantly
reunited with the now healthy family dog and is surrounded by angels in heaven, two of whom
turn out to be his own children. Just as heaven is presented in the movie as paradise, Chopra
describes a similar experience instilled in the faith of easterners where “desire is still crucial after
death” (11). Upon death, after which time the soul undergoes a period of suffering for any
wrongdoing during the illusion of physical life, the soul is overcome with a feeling of peace
comparable to what westerners describe when they reach heaven. At that point, rebirth becomes
an opportunity to achieve unfilled desires and reconcile the previous life. The difference, then,
lies in the permanence of heaven for westerners as opposed to the temporary state of bliss
experienced by the souls of easterners after which time a choice to reincarnate is often made.
Ironically, Chris’s daughter is disguised as an Asian angel and thus, likely of eastern descent.
This is significant since, at the end of the movie when Chris suggests reincarnation to Annie, he
tells her the children will understand. This corresponds with the overarching eastern belief in
reincarnation.
Easterners and westerners conflict in their respective views on suicide. Chris’s
exhilaration following the discovery of his daughter in heaven is also suspended when he is told
by an angel that Annie has killed herself and gone to hell. His determination to rescue Annie
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from the brinks of hell and take her to heaven is the turning point, at which time there is a shift in
cultural views from west to east. Suicide in western culture is viewed as unforgivable and,
therefore, hell is seen as inescapable. Even Albert, the same wise individual who mentored Chris
during his medical training on earth and is now an angel guiding him in heaven, tells him any
attempt to save Annie is futile. Westerners have, in fact, taken an extreme stand on suicide. In
this situation, Annie killed herself because she lost the three most important people in her life. In
reality, she was not responsible for their deaths and she committed no actual sin on earth. Yet, by
sending her to hell, she was theoretically placed in the same category as those who commit the
most heinous of crimes. Ironically, she was punished for loving too much, a tribute that
westerners advocate is an essential prerequisite to the goodness of mankind. In actual fact, she
was inhumanely sentenced to hell for the inability to overcome her feelings of intense grief,
complicated by multiple and traumatic loss. Conversely, in eastern culture, suicide is not
categorized as a sin but as a negative karma or wrong-doing that can be reconciled in the next
life. The approach is gentler and more compassionate. In this case, it again becomes apparent
the hell of western culture and the karmic suffering of eastern culture are interchangeable.
However, the difference lies in the ability of the soul of eastern faith to reconcile this type of
wrongdoing through rebirth and another chance at life. Thus, Annie’s rescue from hell and
subsequent desire for reincarnation are more in keeping with eastern culture which, according to
Chopra, offers two conventional possibilities associated with “pure freedom” (188). The cycle
of rebirth and death can continue to occur or the soul can chose to remain permanently
unattached or liberated from a physical body. In order for the second option to occur, all earthly
desires have to be fulfilled and all memories have to be completely erased. In this case, the
freedom experienced by Annie and Chris in heaven led them to choose reincarnation.
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The existence and messenger role of angels is recognized in both eastern and western
culture. Ian’s role as an angel, although short, is significant. In life, he is unable to live up to his
physician father’s academic expectations. In death, initially appearing as a disguised angel, he
proves his commitment and desire to persevere against the odds of hell by encouraging his father
not to give up on saving his mother. This demonstration of resilience is likely a contributing
factor in Chris’s final desire for a second chance at life and subsequent ability to become a better
father. Thus, like his sister and like Chopra, Ian is instrumental in instilling and emphasizing the
value of reincarnation to westerners. Chopra also supports and expands upon the important role
of angels as communicators in both the physical and subtle world. He refers to our conscious
and unconscious ability to make angels come and go, depending on the situation at hand. They
act as guides to help us connect our thoughts and “deliver messages from God or offer help in
times of crisis” (164). This was demonstrated by both Ian and Albert during Chris’s state of
crisis in heaven. Albert, although not convinced that Chris could save Annie, supported him.
Ian inspired Chris to save Annie. Thus, the movie encapsulated Chopra’s synopsis about the
existence and usefulness of angels.
The pain and isolation that Annie’s character experienced in life, multiplied by the loss of
her children and then her husband, is also an important theme of the movie, just as fear of death
is a prominent theme of Chopra’s writings. Fear of death is closely related to grief from death.
If the fear is taken away, then the grief will also be diminished. This is supported in multiple
theories surrounding the grief process. For example, Annie’s character is reflective of the
attachment theory. Although the theory was initially based on the separation anxiety of children
and their subsequent struggle to cope following the loss of a significant adult figure, the reverse
also holds true. The ability for a parent to adapt following the loss of a child is equally
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challenging. Annie’s character demonstrated this, first in response to the loss of her children and
then, in the compounding death of her husband. She was suddenly and unexpectedly without the
three people in the world she loved the most. The loss of these emotional bonds led her to a
severely compromised state of psychological well-being to the point where her mental capacity
was encompassed by avoidance and anxiety. She withdrew from her husband, from her work
life, and from her social life. All of these are pre-disposing components and symptoms associated
with complicated grief. The result was inability to work through the devastation of her loss and,
in desperate resolve to take away the pain, she took her own life. In the case of Annie, her rise
from hell and experience in heaven brought meaning to death, and with this she was able to
resolve the insurmountable grief and hopelessness imposed upon her in life. Individuals with a
strong faith system are known to be more successful in working through the grief process.
Through death and by reuniting with her family, Annie was able to find the peace and comfort
that had escaped her in life. With this, she also found renewed meaning in life, so much so that
she asked for another chance. Thus, it is likely that Annie, in her next life and by virtue of her
newly established faith in the divine world, would be better able to work through her grief and
resolve her loss.
Reincarnation is a prominent theme demonstrated in the movie and in Chopra’s belief
system. It is important to note that a major portion of the movie is devoted to the reuniting of an
entire family in heaven which is the ultimate reward of eternal life in western culture. However,
instead of remaining in this state of eternal bliss, Chris and Annie choose reincarnation. This is
in complete conflict with western belief where there is no second chance to get it right or go back
and correct mistakes. The only two options are heaven and hell. Conversely, the continuous
cycle of rebirth and life through the process of reincarnation is a firm and very significant belief
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of eastern culture. Although it is difficult to analyze the real reason why the couple chose to
return to earth, the fact remains that westerners Annie and Chris present a completely new
perspective of the afterlife and, in fact, an additional option to heaven that is based on eastern
philosophy. Thus, reincarnation becomes an appealing alternative to heaven for westerners, just
as it is an option to the merging of souls with the divine creator for easterners. Although Chopra
recognizes the historical eastern belief that the cycle of rebirth and death is a necessary process
towards attaining the ultimate goal of liberating the soul, he also offers one more possibility to
easterners. He believes that divine freedom of the soul can occur in combination with the
pureness of human life and new experience through rebirth, “[keeping] some self-awareness and
[sacrificing] some” (188). Thus, he does not believe the soul has to choose one option over the
other. Ironically, just as Chopra conceptualizes his own modified belief related to the afterlife,
the characters of Chris and Annie present a unique and modernized westernized philosophy
about eternity through their desire for reincarnation.
Just as Chopra offers his own perspective of what occurs in the afterlife, the movie’s
proposed rebirth of its main characters differs from reincarnation as described in eastern culture.
Although the purpose is the same, which is to reconcile the wrongdoing of the previous life and
satisfy earthly desires, easterners choose rebirth not knowing who they will be in their next life.
The movie, therefore, presents an unconventional view of reincarnation with the ability to choose
the same life. This is demonstrated by Chris and Annie when they meet in similar fashion to
their previous life but as young children. There is one possible explanation, however, for the
ability of Chris and Annie to choose their next life. Chopra states “those who have the least
freedom of choice are driven by obsessions, compulsions, addictions, and unconscious
impulses…to the extent that you become free of these, you have more choice” (13). So, in this
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context and in accordance with eastern beliefs, perhaps they were in a very high state of
awareness, referred to as “witnessing” (13) and thus, able to visualize their past incarnation and
choose their next. However, since this is generally a state achieved only by saints, it is unlikely
the case for Chris and Annie. Thus, their ability to choose their next life may have simply been
another option available to certain individuals. In this case, perhaps it was God’s message that
condoning Annie to hell for reasons that were beyond her control was not in keeping with the
divine teachings of love and compassion to all. Or perhaps, like Chopra in his view of the
ultimate afterlife, they wanted to hold onto their freedom but longed for the new experience of
life all over again without the tragedies. In this next life, they could right the wrongs of their
previous existence without the traumatic and compounded grief that was superimposed upon
them by the loss of their children. Regardless, the value of establishing one’s own spiritual
journey to immortality is evident.
Interestingly enough, the value of reincarnation is also emphasized by Chopra and the
characters of Annie and Chris. “When people die suddenly or unnaturally, they haven’t had time
to work out their personal karma” (8). With this statement, Chopra makes another important
point that is also demonstrated through the desire of Annie and Chris to be reincarnated. In fact,
both died “suddenly” (8) and “unnaturally” (8). Chopra believes this negates the chance for a
“peaceful death” (8) and impedes the ability of the soul to move towards higher levels of
harmony in the astral approach to divinity. Thus, just as the vital importance of reincarnation is
further analyzed and emphasized by Chopra, the movie illustrates a similar message through the
characters of Chris and Annie about the necessity of reincarnation as a means to work through
the karma of their tragic demise. Every birth is the result of previous karma.
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Although variation in the fundamental and individual beliefs about the afterlife is evident,
the general concept that life after death exists remains the same regardless of whether or not
one’s primary association is with western or eastern culture. Ultimately, both cultures
demonstrate a profound faith in the eternal journey of the soul. The characters in “What Dreams
May Come” provide a vivid and somewhat unconventional representation of two distinct cultures
intertwined in their beliefs. In doing so, they send a clear message that we have the ability to
control our own spiritual immortality. Chopra agrees, using the analogy that “you have to know
where you are right now, in order to know where you will be tomorrow, and the afterlife is just a
special kind of tomorrow” (98). In fact, Chopra has personally modernized eastern cultural
beliefs to create his own idealistic destiny. Similarly, the characters of Chris and Annie present a
completely new concept to the western world which includes reincarnation. The combined result
is a stimulation of the mind and the soul, with a profound recognition of the necessity for every
individual to explore and bring meaning to the defining elements of eternal life. The possibilities
are endless and the result is an escape from the fear of death.
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Section 2
A. The epilogue of Life after Death: The Burden of Proof entitled, “Maha Samadhi”
completes the mystic journey of Ramana. What significance does this epilogue hold
with respect to the book as a whole and what is your reaction and sentiment to this
conclusion?
The epilogue of “Life After Death: The Burden of Proof” brings Chopra’s own beliefs
about the eternal journey into complete perspective. By humanizing Ramana, a spiritual master
of eastern theology, he instills a sense of realism to his own unconventional desire surrounding
the afterlife, making it appear as a very possible alternative to traditional cultural belief. Through
Ramana, Chopra’s accomplishments are many. First, he reinforces the existence of an eternal
world and dispels all myths that death is our final destination. Second, through the concept of
karma, he instills hope and opportunity to forgive ourselves and others for our human sins and
wrongdoings. Third, he attempts to dispel the fear of death by making it both purposeful and
temporary. Ultimately, Chopra “allows for every soul to find the home to which it belongs”
(16). Through his own unique perception of what occurs at the time of death, he skilfully opens
the door for others to explore and define their own spiritual immortality.
In the “Burden of Proof,” Chopra strategically integrates the story of Savitri and the
subsequent wisdom of the holy Ramana to describe how the physical and spiritual worlds are
merely different states of awareness or consciousness. Chopra refers to these as layers of astral
planes and when death occurs, the soul wilfully detaches itself from the physical body, shifting
into a new astral plane. This analogy is demonstrated through Ramana when he shows Savitri
the ghosts of her childhood and tells her “that death has been with you every moment of your
life…everyone is living in the afterlife right now” (82). In theory, then, death is an illusion of the
eternal world. Following death, one’s soul-professed rights and wrongs in the physical world
also determine which level the soul starts at, moving into various stages of consciousness that
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include both suffering and pain. This allows for a self-reflection of earthly deeds, based on the
concept of karma where the soul is rewarded and punished based on right and wrong. Thus, he
views death as an extension of the illusion of birth and life, and in true eastern philosophy
reincarnation is a necessary karmic step towards reconciliation of the soul. Every birth is the
result of previous karma. Great importance is placed on attainment of the highest level of
consciousness at which time the soul is merged with the divine creator. Until that occurs, the
cycle of birth, death, and rebirth continues. For some, this cycle never ends. Death is simply a
journey of the soul and it is this message that Ramana sets out to teach Savitri. Thus, it is also the
message that Chopra sends to his readers.
Chopra’s use of Ramana to teach Savitri how to believe with her soul and not her eyes
convincingly reinforces the reality of the astral world. To demonstrate this, Ramana uses the
most important attribution in Savitri’s world, that of her marital relationship. He points out that,
despite being born a princess with the expectation she marry into royalty, she consciously fell in
love with a peasant. He explains to her that when she looked deep into her soul, she did not see
Satyavan as a woodcutter but as someone she was emotionally attracted to. Thus, because she
did not see him with her eyes but with her soul, his physical being was, in actual fact,
insignificant and, therefore, just an illusion. Chopra calls this a “crossing over into the subtle
world” (117). Ramana’s analogy explains how we use our subtle powers every day to develop
self-awareness in our relationships with others. By connecting with our soul, we can bypass the
distracting factors of the material world and those who negatively influence our desires. This
motivates us to develop feelings that, in turn, connect us to the souls of others. In this case, the
love that Savitri and her husband felt for each other brought their souls together. Their physical
presence was of no significance and virtually non-existent in comparison to their conscious
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feelings. Thus, the material world and the physical world are imaginary, and their only function
is to facilitate an increased state of consciousness. Chopra uses Ramana and Savitri to
emphasize there is no actual difference between the present world and the afterworld.
Chopra’s profound belief in reincarnation is the transcendental concept of his own eternal
journey. However, he points out that eastern culture traditionally offers two possibilities. The
first is a continuous cycle of rebirth and death. The second is a state of supreme existence where
the soul, by choice, becomes permanently unattached or liberated from a physical body. In order
for this merging of the soul with the divine creator to occur, all earthly desires have to be
fulfilled and all memories have to be completely erased. Thus, the process of rebirth and death is
continuous until the highest level of utopia is reached. With each incarnation the “soul rises
higher in the soul’s progress to God” (173). This is the point at which Chopra shifts away from
this historical belief that liberation is the ultimate goal and, again, uses Ramana to demonstrate
his point. In a vivid description of Ramana’s experience at his time of death, Chopra depicts the
precise scenario that he believes will occur at end of life. First, a period of restlessness followed
by a sudden awareness of “the God’s knocking” (251). Physical death has occurred. Then, a
moment of confusion after which time the “body [begins] to feel lighter” (251) and all becomes
quiet. Thus, a sense of identity and physical wholeness remain for a time after death. Then, a
vision of “blue to soft white…then only whiteness…his body [is] gone” (252). Only his mind
remains and in his move from the physical to the astral plane, he is enlightened. Then, a time of
reflection in which his soul recalls and reconciles the karmic events of his physical life, both the
good and the bad. Then a moment of fear and darkness as he experiences a brief but profound
feeling of solitude, “no one to greet him, no family, not even his master” (253). Then, in the next
instant, a loss of the “power to think…no whiteness…no darkness…he [is] enveloped in silence”
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(253). His senses and his memory are gone. Then, after a time of “[lingering]” (254), his soul
will choose between “eternal peace” or another lifetime. It chooses both. With this account of
Ramana’s final moments of life, Chopra embraces the belief that it is possible to achieve divinity
and, at the same time, seek new experience through rebirth. He does not believe the soul has to
choose one option over the other. At his time of death, Ramana, whom Chopra consistently
portrays as a saintly spiritual master, reaches the highest possible level of enlightenment. In
keeping with theoretical eastern beliefs, reincarnation would not and should not have been a
consideration or a desire. Yet it was and, in fact, Ramana consciously chose to combine the
divinity of eternal peace and rebirth, with purpose to continue his work as a disciple of God.
Thus, Chopra effectively conceptualizes and demonstrates his own beliefs through the detailing
of events surrounding the death and incarnation of Ramana. The traditionalist view of eastern
culture that “once a soul has completely worked out all its karma, it loses all earthly desires” (15)
becomes a myth. Chopra, through Ramana, offers a completely new perspective on eternal life.
He has no desire to free himself from the cyclic pattern of reincarnation and believes this can
continue in the presence of liberation.
Chopra states the evidence for reincarnation is strong. Ironically, the same evidence that
supports reincarnation also conflicts with beliefs related to reconciliation of the soul. Again,
Chopra explains this through Ramana as, at his time of death, he recalls his spiritual master
telling him he must “lose family, friends, [his] body, and [his] mind…to be free” (253), Thus, a
prerequisite to rebirth or liberation of the soul is the erasing of all memories of previous life.
Yet, Chopra provides numerous examples of children who have given validated stories of
previous life. In addition, many of them remember dying and are able to provide explicit details
about the afterlife, including challenges associated with choosing a new family in the next life.
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Chopra’s explanation for this lies in the direct correlation between memory and emotion. Many
of these children recalled negative or traumatic experiences. Thus, the stronger the emotion, the
more vivid the memory. He states for the most part, however, previous life recollection is rare
following rebirth. Regardless, these testimonials provide proof that reincarnation does, in fact,
exist. As additional support, Chopra states that earthly talents are compounded each time rebirth
occurs and that each time you are “born, you bring along all the talents you have developed from
previous existences” (13). This explains the presence of unlearned talent in very early life.
“I lose all fear of death – indeed, I touch death right now, and gladly” (248). Chopra’s
third purpose for humanizing Ramana is to dispel the fear of death, demonstrated through the
mentoring of Savitri and her subsequent ability to outwit Yama. Chopra’s personal and unique
analogy of eternal life is empowering since, for him, it has completely eliminated the fear of
death. In fact, through the spiritual teachings and subsequent death and rebirth of Ramana,
Chopra has “[led] the way to find personal comfort on [our] own” (p. 248). He has clearly
stimulated the minds of many, including myself. Death could actually become appealing and, in
fact, if one were to explore and conceptualize the variable spiritual beliefs of eastern and western
culture, the potential options could be endless. Let’s take, for example, my somewhat simplified
and avaricious vision of the best of both worlds. I like the philosophy of eastern culture whereby
sins are reconciled through reincarnation as opposed to a permanent dwelling in hell. The cycle
of rebirth, life, and death can continue to occur until we get it right, in other words, until we learn
to be kind, to love, to forgive, and to instill peace in the world. For some, the cycle may never
end. However, for those who choose the right path and it may take thousands of tries according
to Chopra, I still see permanence in heaven as the ultimate reward. This would enable retention
of earthly memories while living in a paradise where there is no suffering or sadness. For me, in
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the present, the bonds I have established with my family and with others are very important. To
give these up for the divinity of eastern culture makes no sense and, in fact, would serve as
punishment equal to hell. So, combine reincarnation with the ultimate final reward of heaven,
eliminate hell and the need to erase all earthly memories – that to me, is the perfect eternal
world. Death, then, would be the “miracle” (25) that Chopra calls it.
Lastly and most importantly, Chopra, through the story of Ramana and Savitri, has
provided insight into a whole new eternal world of opportunity and challenged me to examine
my western faith. For sure, it seems apparent there really is no spiritual difference between the
Gods of western and eastern culture. Both offer happiness, love, peace, and enlightenment. The
difference lies in our purpose in life and our vision of where death will ultimately take us.
Through Ramana’s conversation with Yama, Chopra tells us “there are two paths in life, the path
of wisdom…to pursue the Self… and the path of ignorance…to pursue pleasure” (46). With this
analogy, Chopra sends a message about the importance of a life filled with love and selflessness
as opposed to self-indulgence and malevolence. He implies those who succumb to desire will
also struggle in death. Chopra also states that “death is a fulfillment of our purpose here on
earth” (26). Clearly, even though Ramana’s soul was liberated, his purpose in the physical world
was not complete. In addition, the saintly state of Ramana, according to eastern beliefs, would
have enabled his “ability to witness” (13) and, thus, enhance his ability to influence and guide
the lives of others. One can only imagine, then, the impact that Ramana’s new existence will
have in bringing universal love and peace to the world. I look forward to the sequel.
“Life After Death: The Burden of Proof” offers a whole new perspective on death and the
afterlife. Chopra has clearly accomplished what he set out to do in writing this book by
“[bringing] death into the present and thereby [making] it equal to love” (32). Through the wise
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Ramana, he teaches about the importance of self-awareness in establishing one’s own unique
path on the journey to eternity. Equally important is the imbedded message about the need to
make compassion, love, and peace on earth a part of this intrinsic journey.
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Works Cited
Chopra, Deepak. Life After Death – The Burden of Proof. Three Rivers Press: New York, 2006.