The Chofetz Chaim writes along the same lines and elaborates on this concept, explaining that our physical abilities do not really belong to our body; they are rooted in the soul. Flesh and blood do not possess the ability to hear, see, or speak. Rather, it is the soul that interacts, while our material limbs act as mere vessels. However, Hashem has designed the faculties in a way that the surrounding flesh mediates hearing, sight, and speech; we see through our eyes, hear through our ears, and speak through our tongue. Nonetheless, all these abilities belong to the soul.
This realization leads us to understand that even after the neshama separates from us, it retains these abilities, since the body is merely a garment for the soul. Being that the physical body itself has no inherent power of sight, speech, and so forth, removing it would not affect the soul, just like the person's body remains intact even when he removes his clothing.
We all know that people who lack these faculties go through a lot of suffering. A person who has lost their sight is referred to by the Torah as good as dead. Similarly, if someone is deaf or unable to speak, they are not considered equal amongst others. Moreover, if they are either blind or deaf, the amount of pain they experience whilst gathering with others can be unbearable.
However, the Chofetz Chaim expounds, as essential as these abilities are to a man in this world, they are even more essential to his soul in the world to come. Meriting life in the world to come is the primary hope of every Yid; עולם הבא is the greatest delight of all the delights of the world. The the Mishnah says in Maseches Avos (ד' יז') that one moment of pleasure in the world to come is better than all the life of this world.
Eternal Sight and Perception
But, in the world to come, the soul also needs "eyes" לחזות בנועם ה', to be able to see the glory of Hashem, and 'ears' to hear the words of Hashem teaching Torah in Gan Eden. One who during his lifetime is not careful to guard his sense of sight, instead permitting himself to look at what the Torah forbids, will be like a blind man in the Olam Ha'emes - unable to gaze upon the light of Hashem.
Just like someone whose eyes are damaged, he will not be able to see through the light of his neshama, because his neshama's eyes were injured. The degree of the injury to his eyes will be proportional to the level of his self-abandonment.
When one realises that due to falling for the momentary pleasure that the Yetzer Hora has fed him, he has corrupted his eyes and darkened them, drawing down a spirit of טומאה upon them, he will suffer tremendous bitterness and regret.
(שמירת הלשון פרק ל)