At the risk of sounding a little abstruse, it may be of interest to consider the way in which the mind-body problem is resolved within the Vajrayana tradition of Tibetan Buddhism, which came to Tibet from India in the 8th century and shares common roots with what we now call Hinduism, from which much of Buddhist tantra derives.
In this tradition, the substance dualism that takes material stuff and mental stuff as ontologically distinct relates to appearances only at the grosser levels of consciousness, although even here the two are not seen as completely independent. Rather, the mind remains embodied within a physical basis.
However, at the subtlest levels of mind, which act as a basis for normal waking consciousness, mind and body are non dual - a single entity and ontologically indistinguishable. In tantric theory this very subtle mind is likened to a rider on a subtle 'wind', which is the basis of the material body, but this analogy should not be taken as implying that the rider and its mount are actually separate.
Whether one takes such a description literally or metaphorically it is noteworthy that at their root mind and body are regarded as the same reality, only coming to appear divided at the levels of awareness we are used to experiencing in daily life. In other words, a disembodiment-free zone.
All this suggests that elements of Indian religious thought, at least as far back as the 8th century and well before anyone knew much about the workings of the brain, recognised the absurdity of thinking of mind and body as ever being separate and independent (even in states alleged to exist post-mortem) and perhaps also of the very notion of immateriality that substance dualism implies.
