The question of what transpires to the physical body beyond death has plagued humanity for centuries, and the only means to be convinced looks to be too one-sided. As a consequence, hypotheses can only be formed about conceivable outcomes, and the central issue in these ideas is the inner self and afterlife, terms created to understand the coherence of the Survival Hypothesis. Two key schools of thought regarding the Survival Hypothesis are H.H. Price’s argument and materialism. Price contends that though there is a separation between the body and the true self, sometimes known as the soul, they both exist as one entity. Price argues that the “self” will discover itself in a fantasy realm of reminiscences and conceptual pictures from its existence after death (Peterson et al., 2014). Materialism, on the other hand, maintains that the body is the actual human identity, yet without the flesh, the self-image is nothing (Peterson et al., 2014). The current study refutes materialism and supports Price’s notion that there is an embodied and disembodied idea to the existence, a dream analogy of life after death, and a communal idea of the afterlife. In the book, “Philology of Religion”, under the subtitle “Life after Death”, Price contrasts two kinds of survival: embodied and disembodied continued existence. According to Peterson et al. (2014), an individual endures death in a somatic kind, according to the embodied idea of survival. Moreover, the human entity has a body of some kind, for example, a reincarnated body or a psychic body comprised of celestial substance (Peterson et al., 2014). Humans, according to the disembodied concept of survival, transcend death as a wholly corporeal essence, soul, or spirit (Amiri et al., 2020). Hence, the primary characteristics are personal identity are cognition, reasoning, recollection, aspiration, and emotional capability. A quasi-physical realm, comprised of some kind of substance, corresponds to the embodied view of life after death. In the context of an astral form of existence, the next universe would theoretically be made of the same material as the etheric body. Disembodied survival, on the other hand, necessitates emotional competencies of the Next World altogether (Peterson et al., 2014). It must be a universe made up of imagery generated by the brain or living consciousness. Price hypothesizes that the dystopian future will be a realm of true mental representations in this sense. The notion of dream analogies in the hereafter implies that the self may be capable of drawing on reminiscences of earlier corporeal existences to construct a milieu of completely novel imagery. Price demonstrates in his article “Life after Death ‘ ” how the combined input of thoughts and desires is contingent on the recollections and wishes of the people encountering it (Peterson et al., 2014). The kind of visions people experience would be determined by their recollections and desires. Price says that unfulfilled or restrained desires in current life may have a part in forming the afterlife, supposedly in an identical fashion that dissatisfied and inhibited wishes of conscious nature impact the state of a person’s thoughts (Peterson et al., 2014). In this case, Price’s case for the rationality of disembodied life is taking form. As such, the dream world is envisioned as a location where thoughts and feelings occur. However, because disembodied existence would be pertinently analogous to the imaginary realm, it may also be envisioned. Price’s connection between the imaginary world and the